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THE 


LIFE  OF  JESUS. 


"  A  man  of  sorrows  and  acquainted  with  grief,  and  we  hid  as  it  were  our  faces  from 
Uim.    He  was  despised,  and  we  esteemed  him  not."  —  ISAIAH  53  :  3. 


Written  for  the  Massachusetts  Sabbath  School  Society,  and 
approved  by  the  Committee  of  Publication. 


BOSTON: 

MASSACHUSETTS  SABBATH  SCHOOL  SOCIETY. 

DEPOSITORY,  No.  13  CORNHILL. 
1854. 


Entered  according  to  Act  of  Congress,  in  the  year  1853,  by 

CHRISTOPHER  C.   DEAN, 
In  the  Clerk's  Office  of  the  District  Court  for  the  District  of  Massachusetts. 


DESIGNS  BY  BILLINGS —  ENGRAVED  BY  BAKER,  S:.fITH~AND  ANDREW. 

Stereotyped  by 
HOBART   &    ROBBINS, 

NEW  ENGLAXD   TTPE  AND   STEREOTYPE  FOUXDKY, 
BOSTON. 

PRINTED   BY  WRIGHT  AND   HASTY. 


PREFACE 


THIS  little  book  makes  no  claim  to  originality,  except 
in  its  plan.  It  is  simply  the  life  of  Jesus,  changed  from 
the  disconnected  narrative  of  the  Evangelists  into  a  con- 
tinuous story,  with  some  account  of  the  manners  and 
customs  of  the  Hebrews,  alluded  to  by  them. 

Its  design  is  to  lead  the  young  to  deeper  and  more 
personal  interest  in  the  Saviour ;  in  that  Being  who 
passed  his  childhood,  youth  and  maturer  years,  among  the 
children  of  men  ;  who  sorrowed  and  wept  with  them  then, 
and  can  sympathize  in  all  their  joys  and  tears  now. 

Another  object  has  been  to  invite  to  a  more  thorough 
acquaintance  with  the  Holy  Scriptures, —  with  the  prophe- 
cies relating  to  Christ,  to  his  coming,  his  life  and  death, 
and  with  their  fulfilment  in  the  Gospels, —  the  minutest 
fact  of  which  is  not  too  trivial  to  deserve  our  earnest  heed. 

The  works  to  which  the  writer  is  chiefly  indebted  are 
Milman's  History  of  Christianity ;  Robinson's  Harmony  of 
the  Gospels ;  Barnes'  Notes  on  the  Gospels ;  Home's  Intro- 
duction ;  Jahn's  Archaeology ;  Josephus  and  Calmet. 


IV  PREFACE. 

Some  acknowledgment  is  due  to  the  recollections  of  an 
eloquent  and  unpublished  sermon  on  the  character  of 
Judas ;  also,  to  a  source,  the  full  valae  of  which  is  diffi- 
cult to  estimate, —  the  instructions  received  from  one  whose 
time  and  talents  have  been  consecrated  to  a  clear  under- 
standing of  the  word  of  God. 

The  chronological  order  adopted  is  that  given  by  Dr. 
Robinson,  whose  learning  and  research  have  made  him  a 
standard  authority. 

AUGUST  25iH,  1851. 


CONTENTS. 


PART  I. 

THE  INFANCY  AND   CHILDHOOD   OF  JESUS. 

CHAPTER'!. 

The  birth  of  Jesus.  —  Angels  appear  to  the  shepherds.  —  The  shepherds 
visit  the  babe  at  Bethlehem.  —  Jesus  is  presented  in  the  Temple.  —  The 
holy  family  return  to  Bethlehem.  — Visit  of  the  Magi.  — Departure  to 
Egypt.  —  Destruction  of  the  infants. — Herod's  death,  and  the  return 
to  Nazareth, ...  p.  9 

CHAPTER   II. 

The  abode  in  Nazareth.  —  Visit  to  Jerusalem  to  attend  the  Passover.  — 
Account  of  the  Passover.  —  Residence  in  Nazareth. 23 


PART  II. 

THE  FIRST  EIGHTEEN  MONTHS   OF   OUR  LORD'S 
PUBLIC   MINISTRY. 

CHAPTER    III. 

The  mission  of  John  the  Baptist.  —  The  baptism  of  Jesus.  — The  tempta- 
tion. —  Jesus  returns  to  Bethabara.  — Some  of  the  disciples  are  called. 
—  Jesus  goes  into  Galilee.  —  The  marriage  feast  at  Cana.  — Jesus  and 
his  disciples  attend  the  Passover, 34 


VI  CONTENTS. 

CHAPTER   IV. 

Scenes  at  Jerusalem.  —  Description  of  the  Temple.  —  Visit  of  Nicodemus. 
• —  Jesus  remains  in  Judea.  —  His  disciples  baptize.  —  John's  disciples 
complain  to  their  master.  — The  woman  of  Samaria.  — Visits  Cana,  and 
heals  the  nobleman's  son.  —  Returns  to  Nazareth,  and  is  expelled,  .  45 

CHAPTER    V. 

Jesus  goes  to  Capernaum. — Miraculous  draught  of  fishes. — The  four 
disciples  called.  —  The  unclean  spirit  cast  out.  —  Peter's  mother-in-law 
healed.  —  Jesus  goes  through  Galilee.  —  The  leper  healed.  —  Some 
account  of  the  leprosy.  —  The  paralytic  healed.  — Matthew  called,  .  65 


PART  III. 

THE  SECOND  YEAR  OF  OUR  LORD'S  MINISTRY. 

CHAPTER   VI. 

Pool  of  Bethesda.  —  The  ears  of  barley  on  the  Sabbath.  —  The  withered 
hand.  —  Jesus  at  the  Sea,  o/  Tiberias.  —  Jesus  retires  to  the  mountain, 
and  chooses  the  Twelve.  —  Sermon  on  the  Mount.  —  Healing  of  the 
centurion's  servant, 74 

CHAPTER    VII. 

Widow  of  Nain.  —  John  the  Baptist  sends  to  Jesus  from  prison.  —  Jesus 
reproves  the  cities  of  Chorazin  and  Bethsaida.  —  At  the  house  of  Simon 
is  anointed  with  spikenard.  —  Jesus  again  goes  through  Galilee  with 
the  Twelve.  — Heals  the  demoniac.  — The  scribes  and  Pharisees  seek  a 
sign.  —  His  mother  and  brethren  seek  Jesus.  —  Jesus  at  the  table  of  a 
Pharisee,  —  Luke  11. — Discourses  to  the  multitude.  —  Relates  many 
parables  at  the  sea-side.  —  Jesus  crosses  the  lake.  —  The  tempest 
stilled.  — The  demoniacs  of  Gadara, 84 


CONTENTS.  VII 

CHAPTER   VIII. 

Matthew's  Feast.  —  Jairus'  daughter  restored  to  life.  —  Two  blind  men 
healed.  —  Jesus  at  Nazareth.  —  Goes  through  Galilee  the  third  time.  — 
The  Twelve  sent  forth. — Herod  orders  the  execution  of  John.  —  The 
disciples  meet  Jesus  at  Bethsaida.  —  Five  thousand  fed.  —  Jesus  walks 
upon  the  water.  —  Our  Lord  preaches  in  Capernaum.  —  Peter  pro- 
fesses his  faith, 101 


PART  IY. 

THE  LAST  YEAR  OF  OUR  LORD'S  MINISTRY 
AND   LIFE. 

CHAPTER    IX. 

The  third  Passover.  — Jesus  does  not  go.  —  Massacre  of  the  Galileans  in  the 
Temple.  —  The  Pharisees  rebuked.  —  The  Syro-Phcenician  woman.  — 
Jesus  goes  through  Decapolis.  —  The  deaf  man  with  an  impediment  in 
his  speech.  —  The  four  thousand  are  fed.  —  The  blind  man  healed  at 
Bethsaida  (or  Jalias). —Jesus  goes  into  the  district  of  Cesarea 
Philippi.  —  Promises  the  disciples  the  keys  ofheaven.  —  Christ  foretells 
his  sufferings  and  death.  —  The  Transfiguration.  —  The  boy  healed  of 
an  evil  spirit.  —  The  tribute-money  at  Capernaum.  —  The  disciples  con- 
tend who  shall  be  greatest.  —  The  Seventy  sent  out  to  preach.  —  The 
Samaritans  refuse  to  receive  Jesus.  —  The  indignation  of  James  and 
John.— The  ten  lepers  healed, 113 

CHAPTER    X. 

The  Feast  of  Tabernacles.  —  Jesus  teaches  in  the 'Temple.  —  The  Pharisees 
send  officers  to  take  him.  —  The  woman  taken  in  adultery.  —  The  Jews 
attempt  to  stone  Jesus.  —  A  lawyer  instructed.  —  Parable  of  the  good 
Samaritan.  —  Jesus  in  the  house  of  Martha.  —  Disciples  taught  to  pray. 
—  The  man  born  blind  healed, 131 

CHAPTER   XI. 

Feast  of  Dedication.  — Jesus  declares  himself  one  with  the  Father.  — Re- 
tires beyond  Jordan.  —  Raises  Lazarus  from  the  dead.  —  Council  of 


•• 


VIII  CONTENTS. 


Caiaphas  against  Jesus. — The  woman  bowed  with  infirmity.  —  Our 
Lord  warned  against  Herod.  —  Mourns  over  Jerusalem.  —  Dines  with  a 
chief  Pharisee.  —  Parable  of  the  supper.  —  Prodigal  son.  —  Unjust 
steward. — Publican  -and  Pharisee.  —  The  young  children  blessed. — 
The  rich  young  man, 139 

CHAPTER   XII. 

The  request  of  the  wife  of  Zebedee.  —  Two  blind  men  healed.  —  The  visit 
to  Zaccheus.  —  Jesus  arrived  at  Bethany.  —  The  public  entry  of  our 
Lord  into  Jerusalem.  —  The  barren  fig-tree.  —  Christ's  authority  ques- 
tioned.—  Parable  of  the  wicked  husbandman. — Parable  of  the  mar- 
riage of  the  king's  son.  — Jesus  questioned  by  the  scribes  and  Pharisees. 

—  A  scribe  questions  Jesus.  —  Lamentation  over  Jerusalem.  —  Supper 
at  the  house  of  Simon  the  leper, 150 

CHAPTER   XIII. 

Day  spent  in  Bethany.  —  Preparations  for  the  Passover.  —  The  Passover. 

—  Jesus  washes  the  disciples'  feet.  —  The  Lord's  Supper. — The  Holy 
Spirit  promised.  —  The  last  prayer  with  the  Twelve.  — The   garden  of 
Gethsemane.  —  Jesus  betrayed.  —  Taken  before  Annas.  —  Before  the 
Sanhedrim.  —  Peter  denies  his  Lord.  —  The   Sanhedrim  go  with  Jesus 
to  Pilate.  —  Jesus  before  Herod.  —  Before  Pilate.  —  The  remorse  and 
death  of  Judas.  — Pilate  seeks  to  release  Jesus.  —  He  is  given  to  the 
soldiers  to  be  crucified.  —  The  crucifixion.  —  He  is  laid  in  the  sepul- 
chre,    170 

CHAPTER   XIV. 

Mary  at  the  Saviour's  tomb.  — The  vision  of  angels.  —  Peter  and  John 
at  the  sepulchre.  —  Mary  meets  Jesus  at  the  tomb.  —  Report  of  the 
soldiers. — The  walk  to  Emmaus.  — Jesus  visits  the  apostles  at  sup- 
per. —  Jesus  meets  them  afterwards  when  Thomas  is  present.  —  The 
apostles  by  the  Sea  of  Galilee.  —  Jesus  appears  to  them  there.  —  Meets 
the  five  hundred  on  the  mountain.  —  The  ascension.  —  The  second 
coming  promised, 194 


PAET  I. 

THE  INFANCY  AND  CHILDHOOD  OF  JESUS, 


CHAPTER  I 

The  birth  of  Jesus.  —  Angels  appear  to  the  shepherds.  —The  shepherds 
visit  the  babe  at  Bethlehem.  — Jesus  is  presented  in  the  Temple.  —  The 
holy  family  return  to  Bethlehem.  — Visit  of  the  Magi.  —  Departure  to 
Egypt-  —  Destruction  of  the  infants.  —  Herod's  deat^  and  the  return 
to  Nazareth. 

FAR  away  in  the  East  there  is  a  land  which  has  been 
the  scene  of  more  wonderful  events  and  of  more  thrilling 
interest  than  any  other  in  the  world.  It  is  called  the  Holy 
Land. 

Within  its  borders  is  contained  every  variety  of  scenery, 
from  the  lofty  mountain  to  the  lowly  vale.  There  were  the 
forests  of  Lebanon  and  the  desert  of  Judea,  the  plains 
watered  by  the  Jordan,  and  the  lakes  of  Gennesaret  and 
Merom. 

The  climate,  too,  was  varied  by  its  changing  seasons,  six 
in  number,  which,  commencing  in  April  with  the  harvest, 
and  including  the  summer,  the  hot  season,  seed-time,  and 
winter,  ended  with  the  cold  season  in  March ;  — •  a  division 


10  THE   LIFE   OF  JESUS. 

first  appointed  by  Jehovah,  and  still  perpetuated  by  the 
Arabians.* 

Snow  would  fall  upon  the  mountains  in  winter,  while 
the  inhabitants  of  the  plains  would  scarcely  feel  the  need  of 
fire  throughout  the  year. 

Among  the  trees  that  nourished  there,  were  the  graceful 
palm  and  tall  cedar,  the  myrtle  and  fruitful  olive ;  and  by 
the  river  side  grew  acacias  and  willows. 

Flowers  were  not  wanting  to  delight  the  eye,  from  the 
lily  of  the  valley  to  the  rose  of  Sharon ;  and  in  richest 
abundance  were  found  the  delicious  pomegranate,  figs,  dates, 
and  other  fruits. 

The  inhabitants  of  this  beautiful  land  were  long  the 
favored  children  of  Heaven ;  but,  on  account  of  their  sins, 
their  neglect  and  disobedience  of  God's  commands,  they 
were  often  and  severely  punished.  Again  and  again  they 
were  carried  away  captive  into  strange  lands,  and  held  in 
long  and  cruel  bondage,  while  their  country  was  laid  waste 
and  their  Temple  profaned.  But  Assyrian  and  Chaldean 
power  passed  away ;  they  were  restored  to  the  home  of  their 
fathers,  aiid  renewed  hope  sprang  up,  to  be  soon  extin- 
guished. The  Romans  conquered  them,  and  became  their 
unyielding  masters. 

Subdued,  at  length,  by  repeated  misfortunes,  they  enjoyed 
the  blessings  of  comparative  peace  and  prosperity ;  yet  were 
they  ever  looking  anxiously  for  the  advent  of  the  Messiah, 
so  long  promised  to  their  nation. 

One  little  city  in  all  that  land  was  exalted  above  every 
other,  for  it  was  the  birth-place  of  kings. 

This  was  Bethlehem,  delightfully  situated  in  the  midst 
of  hills  and  valleys,  green  meadows  and  fruitful  gardens. 

*  Genesis  8  :  22. 


INFANCY   AND    CHILDHOOD.  11 

Here  King  David  was  born ;  and,  in  honor  of  his  name, 
it  was  sometimes  called  the  city  of  David ;  and  here,  more 
than  eighteen  hundred  and  fifty  years  ago,  was  born  another 
king  —  the  Son  of  David  and  the  Lord  of  Glory. 

The  Roman  emperor,  Augustus  Caesar,  had  ordered  a 
census  of  the  Jews  to  be  taken ;  and,  for  this  purpose,  each 
family  assembled  in  the  chief  city  of  their  tribe. 

It  was  then  that  Bethlehem's  quiet  streets  became  the 
scene  of  stir  and  excitement.  All  day  travellers  had  been 
coming,  and  every  house  was  filled  with  newly-arrived 
guests. 

Among  the  descendants  of  King  David  who  assembled 
there  on  this  occasion  were  Joseph  and  Mary  his  wife. 
Their  home  was  in  Nazareth,  a  distance  of  seventy  miles ; 
and,  travelling  as  they  did  upon  camels  or  asses,  the  journey 
was  slow  and  wearisome.  When  they  reached  the  city  the 
inn  was  full,  and  they  were  obliged  to  find  a  lodging  in  the 
stable.  It  was  not  unusual  for  travellers  in  the  East  to  lie 
down  beside  their  camels  at  night  to  sleep ;  and  they  were 
glad  to  find  such  a  resting-place. 

That  night,  within  that  stable,  Jesus  was  born.  The 
Lord  of  all  the  earth  descended  from  heaven,  and  became  a 
little  child,  a  helpless  infant ! 

At  the  same  hour,  upon  a  hill-side  near  the  town,  shep- 
herds were  fending  their  flocks. 

The  climate  was  so  mild  at  that  season,  they  could  remain 
in  the  open  air  all  night,  to  guard  their  sheep  from  stray- 
ing, and  protect  them  from  wolves.  As  these  shepherds 
lay  upon  the  grass,  gazing  at  the  stars,  and  talking  together, 
suddenly  there  appeared  a  bright  light  in  the  heavens,  and 
an  angel  in  the  midst  of  it.  At  the  sight  of  this  they  were 
terrified  and  trembled;  but  the  angel  said,  "  Fear  not !  I 


12  THE  LIFE   OF  JESUS. 

bring  you  good  tidings  of  great  joy  !  "  Then  he  told  them 
that  a  Saviour  was  born  that  day  in  the  city  of  David,  and 
they  would  find  the  babe  lying  in  a  manger. 

When  he  had  finished  speaking,  a  multitude  of  angels 
joined  him,  and  together  they  sang  praises  to  God,  and 
peace  and  good  will  to  men.  Then  disappearing  above  the 
clouds,  the  shepherds  saw  them  no  more. 

The  Jews  had  long  been  expecting  a  Saviour.  Pie  was 
first  promised  to  Adam  and  Eve  when  they  were  driven 
out  of  Paradise ;  afterwards  to  Abraham  and  Isaac ;  then 
Jacob,  on  his  death-bed,  called  his  sons  around  him,  and 
declared  that -in  Judah's  line  the  Messiah  should  be  found ; 
and  many  of  the  prophets,  at  different  times,  renewed  the 
promise,  until  they  were  earnestly  looking  for  the  appear- 
ance of  their  Redeemer.  It  was  not  the  child  of  poor 
parents  they  were  desiring,  but  a  prince,  whose  home  should 
be  a  palace,  who  should  be  surrounded  with  riches  and 
splendor.  Oppressed  as  they  were,  and  under  the  iron  yoke 
of  the  Romans,  it  was  not  strange  they  longed  for  a  deliv- 
erer, who  should  make  them  once  more  free,  and  restore 
their  wealth  and  prosperity.  But  they  were  wrong;  the 
king  they  expected  would  never  come.  Jesus  came  to  give 
them  freedom  from  sin,  the  riches  of  the  Gospel,  and  to 
show  them  the  way  to  everlasting  life. 

The  shepherds  seem  to  have  known  the  truth,  and  rightly 
understood  the  promises :  at  least,  they  believed  what  the 
angel  said.  They  proposed  to  each  other  to  go  at  once  and 
see  what  had  come  to  pass  ;  and  they  made  haste  and  went 
to  Bethlehem.  They  soon  found  the  stable,  and,  entering 
in,  saw  the  young  child,  with  Joseph  and  'Mary,  to  whom 
they  related  what  they  had  seen  and  heard  while  in  the 
fields.  As  they  told  the  wonderful  story,  Mary  listened 


INFANCY   AND    CHILDHOOD.  13 

with  feelings  of  awe  and  deep  humility,  and  when  alone 
pondered  over  these  things  in  her  heart.  The  shepherds  did 
not  long  remain,  but,  as  they  passed  through  the  city,  in  the 
early  morning,  just  at  break  of  day,  they  stopped,  and  told 
all  their  acquaintances  and  friends  the  joyful  news  of  the 
Saviour's  birth.  Some  thought  they  had  been  dreaming ; 
but  others  rejoiced  in  their  hearts,  as  they  hoped  that  now 
better  days  were  coming  for  their  nation.  These  good  men 
went  back  to  their  sheep ;  and  through  the  long  quiet  days 
they  doubtless  lifted  their  hearts  in  praise  to  God,  and 
thanksgiving  for  his  goodness  to  them. 

When  the  babe  was  eight  days  old,  according  to  the  cus- 
tom of  the  Jews,  he  was  circumcised,  and  they  gave  him  the 
name  of  Jesus, —  the  name  the  angel  Gabriel  had  given  to 
Mary  for  him,  because  he  should  save  his  people  from  their 
sins. 

Four  weeks  passed ;  and  Joseph  and  Mary  took  the  infant 
Jesus  to  Jerusalem,*  five  miles  distant,  to  present  him  to 
the  Lord  in  the  Temple,  and  to  make  a  sin-offering  of  two 
young  turtle-doves.  This  was  the  law  of  the  land,  and  they 
would  not  neglect  it.  Those  who  were  rich  took  also  a 
lamb  for  a  burnt-offering ;  but  the  parents  of  Jesus  were 
poor,  and  brought  only  the  more  humble  gift. 

The  Temple,  to  which  they  had  taken  the  child,  was  a 
splendid  building,  where  the  Jews  assembled  to  perform 
their  religious  ceremonies.  It  was  into  one  of  the  courts 
that  surrounded  it  that  Joseph  and  Mary  entered,  and  pre- 
sented their  offering  to  the  priest. 

As  they  stood  before  the  altar,  an  aged  man  approached. 
It  was  Simeon,  one  of  the  few  prophets  that  remained  to 

*  Dr.  Robinson. 


14  THE  LIFE    )F  JESUS. 

bless  their  people  and  country.  Now,  to  Simeon  God  had 
made  known  that  he  should  see  the  promised  Messiah  before 

he  died.  He  had 
been  led  to  the  Tem- 
ple by  the  Holy 
Spirit;  and  when 
he  saw  the  young 
child,  he  knew  that 
it  was  Christ.  Tak- 
ing him  in  his  arms, 
he  said,  with  trem- 
bling voice,  "  Now, 
Lord,  lettest  thou 
thy  servant  depart 
in  peace." 

There  stood  the 

old  man,  feeble  with  age  and  its  many  infirmities ;  and 
in  his  arms  lay  the  child  of  promise,  the  Lamb  of  God 
that  had  come  to  take  away  the  sin  of  the  world.  Simeon 
was  satisfied.  He  had  lived  long  enough ;  he  was  ready  to 
die,  and  enter  into  the  rest  prepared  for  the  children  of  God. 
Giving  the  infant  again  to  its  mother,  he  told  her  of  many 
strange  things  concerning  it,  and  warned  her  that  she  would 
suffer  deeply  for  the  trials  that  Jesus  must  pass  through. 
To  all  his  words  the  parents  reverently  listened,  and  their 
hearts  were  filled  with  mingled  emotions  of  pain  and  sur- 
prise. 

At  this  moment  another  person  entered  the  court,  and 
joined  the  little  group.  It  was  Anna,  the  prophetess. 
More  than  one  hundred  years  had  passed  over  her  head, 
and  eighty-four  of  these  had  been  spent  in  widowhood. 
Long  and  deeply  had  she  mourned  the  desolations  of  her 


INFANCY  AND   CHILDHOOD.  15 

people,  spending  days  and  nights  in  prayei;  and  fasting  for 
their  deliverance.  Her  prayers  were  answered,  her  desires 
fulfilled.  The  truth  was  revealed  to  her;  Messiah  had 
come ;  and  her  heart  overflowed  with  joy,  as  she  poured  forth 
her  thanksgiving  from  grateful  lips.  She  went  from  the 
Temple,  and  made  known  the  glad  news  to  all  who,  like 
herself,  were  longing  for  the  event;  and  many  hearts  in 
Jerusalem  were  that  day  filled  with  joy  hy  her  words. 

The  holy  family  returned  soon  after  to  Bethlehem,  where 
they  probably  intended  to  remain  until  the  child  was  old 
enough  for  them  to  take  the  journey  to  Nazareth. 

The  city  was  now  no  longer  so  crowded  as  it  had  been. 
The  census  had  been  taken ;  the  people  had  gone  to  their 
homes ;  and  we  may  suppose  that  Joseph  found  a  more  com- 
fortable dwelling-place  for  his  family.  While  they  were 
resting  here,  some  travellers  arrived  in  Jerusalem  of  more 
than  ordinary  interest. 

They  were  learned  men,  or  Magi,  and  came  from  Persia 
or  Arabia.  They  spent  much  of  their  time  in  studying  the 
stars;  and,  having  seen  a  bright  light  in  the  heavens, —  per- 
haps a  comet, —  they  believed  it  the  sign  of  some  great 
event.  Rumors  had  reached  them,  in  their  distant  land, 
that  the  Jews  were  expecting  a  king ;  and,  supposing  that 
the  light  they  saw  was  connected  with  his  coming,  they 
determined  to  seek  for  him,  and  offer  him  their  homage. 
Taking  with  them  the  most  precious  gifts  their  country 
afforded,  they  began  their  journey  westward.  At  last  they 
entered  Jerusalem;  and,  as  they  passed  through  the  city 
gates  with  their  heavily-laden  camels  and  their  rich  Eastern 
costume,  the  people  gathered  eagerly  around  them.  Then 
they  inquired  of  one  and  another  where  they  should  find 


16  THE  LIFE   OF  JESUS. 

the  King  of  the  Jews ;  "  for,"  said  they,  "  we  have  come  to 
worship  him." 

Soon  the  news  of  their  coming  was  carried  to  Herod, 
and  filled  him  with  uneasiness.  He  was  king,  and  did  not 
wish  to  give  up  his  throne ;  yet  he  feared  that  now  the 
prophecies  were  to  be  fulfilled,  and  at  once  he  called 
together  the  Chief  Priests  and  Scribes,  to  consult  with  them. 
The  former  were  at  the  head  of  the  different  orders  of  priests, 
and  the  Scribes  were  the  lawyers  of  the  nation,  and  expound- 
ers of  the  Scriptures.  When  they  were  assembled,  he  de- 
manded of  them  where  Christ  should  be  born,  he  who  had 
been  promised  in  the  sacred  writings  of  the  Jews.  They, 
recalling  at  once  the  words  of  the  prophet  Micah,  answered, 
"  In  Bethlehem  of  Judea."  *  Having  ascertained  this,  he 
sent  them  away,  and  ordered  the  Magi  to  be  secretly  brought 
to  him.  He  asked  them  particularly  when  the  star  ap- 
peared, expressed  a  friendly  interest  in  them  and  the  object 
of  their  journey,  and  told  them  to  go  to  Bethlehem  and  seek 
for  Jesus,  and  when  they  had  found  him  to  come  and  let 
him  know,  that  he  might  also  go  to  worship  him.  Deceived 
by  the  professions  of  Herod,  these  strangers  readily  prom- 
ised all  he  desired,  and  left  the  palace  abundantly  satisfied 
with  the  interview. 

Once  more  upon  their  way,  the  same  bright  light  reap- 
peared to  them,  leading  them  south,  towards  Bethlehem, 
and  resting  above  the  house  where  the  infant  Saviour  lay. 
At  the  sight  of  this  their  guiding  star,  they  were  full  of 
joy,  as  at  the  presence  of  a  friend  j  and  were  now  assured 
their  journey  had  not  been  taken  in  vain. 

They  did  not  tarry  long  at  the  gateway  of  the  dwelling ; 

*  Micah  5:  2. 


INFANCY   AND    CHILDHOOD. 


19 


but,  unlading  their  camels,  they  entered,  bearing  their  rich 
gifts  into  the  presence  of  the  King  of  kings,  —  a  little  child, 
with  Mary  his  mother.  It  was  the  custom  in  the  East 
to  offer  gifts  at  the  feet  of  monarchs.  When  the  Queen  of 
Sheba  came  to  see  Solomon,  she  brought  presents  of  great 
value ;  and  a  greater  than  Solomon  was  here. 

The  Magi  had  brought  with  them  a  costly  offering  of  gold 
and  frankincense  and  myrrh.  The  frankincense  was  a  gum 
that,  when  burned,  filled  the  air  with  a  delicious  fragrance, 
and  was  used  by  the  Persians  in  their  temples,  in  honor  of 
their  gods.  The  myrrh  was  a  bitter  gum,  used  both  for  a 
perfume  and  for  embalming  the  dead. 

Prostrating  themselves  before  the  infant  Jesus,  these 
strangers  offered  him  their  adoration,  bowing  their  foreheads 


to  the  ground,  and  kissing  his  feet  and  the  border  of  his 
garment. 

2* 


20  THE   LIFE    OF   JESUS. 

After  this  they  opened  their  treasures,  and  spread  them 
out  before  the  child. 

And,  during  this  wonderful  scene,  what  must  the  thoughts 
of  Mary  have  been  ?  Unused  to  earthly  pomp  and  splen- 
dor, her  own  dwelling  had  become  the  home  of  royalty, 
her  lowly  room  a  court.  The  little  child  that  was  folded  in 
her  arms  was  no  less  than  the  Son  of  God,  and  wise  men 
had  come  from  a  distant  land  to  worship  him.  But  her 
heart  need  not  be  troubled ;  an  angel  messenger  had  said  to 
her,  "  Fear  not,  for  thou  hast  found  favor  with  God." 

That  night  the  Magi  were  warned  in  a  dream  to  see 
Herod  no  more  ;  and  they  arose,  and,  departing  by  another 
way,  returned  to  their  own  country. 

From  this  time  we  never  hear  of  them  again ;  but  we 
may  hope  they  became  the  worshippers  of  the  true  God  and 
of  his  holy  Son  Jesus. 

As  soon  as  they  were  gone,  the  angel  visited  Joseph,  and 
bade  him  arise  from  his  bed,  and  take  the  young  child  and 
his  mother,  and  flee  into  Egypt.  They  had  no  time  to  lose : 
the  cruel  Herod  would  never  rest  until  he  had  destroyed 
the  babe.  He  had  no  wish  to  do  it  homage.  He  loved  his 
throne  and  his  power,  and  he  feared  lest  he  would  be  com- 
pelled to  resign  it  to  another. 

Finding  the  wise  men  did  not  return  to  him,  he  was 
enraged,  and,  determined  to  gain  his  purpose,  he  formed 
another  plan. 

He  sent  out  troops  of  soldiers  into  Bethlehem  and  the 
surrounding  country,  with  orders  to  kill  every  child  of  two 
years  old  and  under. 

He  was  sure,  now,  that  Jesus  would  not  escape ;  and,  hia 
death  being  accomplished,  his  kingdom  would  remain  undis- 
turbed. 


INFANCY   AND    CHILDHOOD.  21 

But  God  was  with  Mary,  and  watched  over  the  infant, 
keeping  it  safe  from  harm  during  its  long  and  toilsome 
journey. 

Many  poor  mothers  were  parted  from  their  children, 
many  happy  families  made  wretched,  by  the  cruel  death 
of  the  youngest  and  fairest  of  their  number.  But  Herod 
relented  not.  The  tears  and  lamentations  of  his  people 
moved  him  not  from  his  cruel  purpose. 

In  a  few  years,  he,  too,  was  called  to  die,  after  suffering 
great  misery  from  a  lingering  and  painful  disease.  He 
knew  that  the  Jews  would  rejoice  in  his  death ;  and,  in 
order  that  there  should  be  sorrow  and  mourning  in  the  land, 
he  ordered  that  all  the  principal  men  of  the  nation  should 
be  collected  in  the  Hippodrome, —  a  public  building,  used 
for  horse-races, —  and,  as  soon  as  he  was  dead,  before  the 
multitude  were  aware  of  it,  that  they  should  be  fired  upon 
with  darts  by  the  soldiery. 

This  most  wicked  order  was  not  executed ;  and  the  death 
of  Herod  became  an  occasion  of  great  joy  to  the  people. 

In  the  mean  time,  the  holy  family  had  passed  over  their 
solitary  pathway  through  the  wilderness  and  burning  sands 
of  the  desert,  and  had  reached  in  safety  the  land  of  their 
exile. 

We  do  not  know  how  the  months  and  years  were  passed 
by  them  in  Egypt.  Many  Jews  were  settled  there,  driven 
from  their  homes  by  the  tyranny  of  their  oppressors,  and  a 
temple  and  synagogue  had  been  erected  by  them  for  the 
services  of  their  national  religion.  Here  the  hearts  of 
Joseph  and  Mary  could  be  refreshed  by  the  worship  of 
Jehovah  among  their  own  people. 

At  the  end  of  two  years  or  more,  the  angel  came  again 
to  Joseph,  informed  him  that  Herod  was  dead,  and  bade 


22  THE  LIFE   OF  JESUS. 

him  return  to  the  land  of  Israel.  Gladly  they  retraced 
their  steps,  and  entered  once  more  the  country  of  their 
fathers. 

But,  when  Joseph  learned  that  Herod  had  been  succeeded 
in  the  government  of  Judea  by  his  son  Archelaus,  and  that 
the  same  cruel  and  tyrannical  disposition  was  in  him  which 
had  ruled  the  heart  of  his  father,  he  was  not  willing  to  ven- 
ture into  that  kingdom,  but  proceeded  directly  to  Nazareth, 
their  former  home. 

Thus  fulfilling  the  prophecy  concerning  Jesus,  which 
said,  He  shall  be  called  a  Nazarene, —  a  prophecy  which  is 
not  found  recorded  in  these  words,  but  is  rather  implied 
when  it  was  said  "He  is  despised  and  rejected  of  men,"  as 
were  the  Nazarenes  by  their  countrymen. 


CHAPTER  II. 

The  abode  in  Nazareth.  —  Visit  to  Jerusalem  to  attend  the  Passover.  — 
Account  of  the  Passover.  —  Ptesidence  in  Nazareth. 

WHEN  Joseph  returned  with  his  family  to  Nazareth,  it  is 
supposed  that  Jesus  was  about  two  years  of  age. 

Here  he  grew  in  size,  was  filled  with  wisdom,  and  became 
strong  in  spirit.  His  mind  continually  developed  new 
powers,  and  grace  from  on  high  dwelt  with  him. 

The  smile  of  God's  favor  shone  upon  him,  revealing  in  his 
face  the  loveliness  and  beauty  that  were  within.  Through 
the  days  of  his  childhood  Mary  constantly  watched  over 
him;  and  her  heart  must  have  overflowed  with  grateful 
praises,  as  day  by  day  he  gave  new  evidence  that  his  nature 
was  divine.  Whether  she  gazed  upon  the  serene  expression 
of  his  face,  or  observed  the  gentle  playfulness  of  her  won- 
derful child,  at  all  times  the  thought  would  be  present  with 
her  that  he  was  no  other  than  the  Son  of  God. 

Every  year  the  parents  of  Jesus  went  up  to  Jerusalem 
to  attend  the  Passover,  one  of  the  national  feasts  of  the 
Jews.  They  may  at  these  times  have  taken  Jesus  with 
them ;  but  it  was  not  until  he  had  reached  his  twelfth  year 
that  he  was  allowed  to  partake  in  its  celebration. 

At  twelve  years  of  age  the  Jewish  youths  were  first 
required  to  attend  the  three  feasts  instituted  by  Moses  :  the 
Passover  in  April;  the  Pentecost,  or  festival  of  weeks, 


THE   LIFE    OF   JESUS. 


T     seven 
51  /  weeks 


Feast 

of  Tabernacles,  in  October  ;  —  each 
celebrated  annually  at  Jerusalem. 
Under  the  age  of  twelve,  if  they 
were  present,  it  was  only  as  spec- 
tators. 

When  Jesus  reached  the  appointed 
age,  he  accompanied  his  parents,  and  a  number  of  their 
friends,  to  the  holy  city,  to  celebrate  the  Passover. 

It  was  in  the  spring  of  the  year,  in  the  month  of  April, 
when  the  company  —  or  caravan,  as  it  was  called  —  left 
Nazareth.  A  caravan  was  made  up  of  a  large  number  of 
families,  who  journeyed  together  for  the  sake  of  protection 
against  wild  beasts  and  robbers.  One  person  was  chosen 
for  the  leader,  and  the  rest  followed  his  directions.  The 
Jewish  women  were  not  obliged  to  go ;  but  the  more  devout 
usually  accompanied  their  husbands  and  sons.  They  rode 
upon  camels,  while  the  men  walked  by  their  side.  On 
camels,  also,  were  carried  the  provisions  for  the  journey 
and  the  lambs  for  sacrifice. 

As  they  travelled  slowly  through  the  country,  they  would 
join  other  caravans  moving  in  the  same  direction,  toward 
the  holy  city.  From  time  to  time  their  voices  were  raised 
in  united  songs  of  praise  to  Jehovah.  Commenced  by  one 
company,  they  were  caught  by  another  and  another,  until 
a  full  chorus  poured  upon  the  ear.  These  songs  were  the 
Psalms  of  David,  composed  for  such  occasions,  and  chanted 


INFANCY   AND    CHILDHOOD.  25 

in  their  own  Hebrew  tongue.  They  were  called  the  Songs 
of  Degrees,  or  ascension,  for  the  Jews  always  spoke  of  going 
UP  when  they  went  to  Jerusalem.  They  abound  in  allu- 
sions to  their  beloved  city.  One  of  them  commences  with 
these  words :  "I  was  glad  when  they  said  unto  me,  Let  us 
go  into  the  house  of  the  Lord.  Our  feet  shall  stand  within 
thy  gates,  0  Jerusalem  !  " 

At  night  or  at  mid-day  they  would  halt  by  a  stream  or 
fountain  of  water,  and  under  the  shade  of  trees  or  the  cover 
of  a  tent  rest  from  fatigue  of  travel,  and  take  shelter  from 
the  heat  of  the  sun. 

Sometimes  they  found  on  the  way  a  caravansera,  which, 
unlike  our  inns,  was  a  large,  unfurnished  house,  giving  only 
shelter  for  themselves  and  their  camels,  while  they  supplied 
their  own  refreshments  and  beds. 

In  this  manner  Jesus,  with  his  parents,  reached  Jerusa- 
lem, and  for  the  first  time  partook  of  the  Paschal  lamb, 
the  emblem  of  himself. 

The  Passover  had  been  instituted  at  the  time  of  the  escape 
of  the  children  of  Israel  out  of  Egypt,  when  the  destroying 
angel  passed  over  their  houses,  but  slew  all  the  first-born 
of  the  Egyptians. 

They  were  at  that  time  commanded  to  kill  a  lamb,  and 
mark  the  door-posts  of  their  dwellings  with  its  blood,  to  dis- 
tinguish them  from  those  of  their  oppressors. 

This  feast,  by  the  command  of  God,  was  afterwards  held 
as  a  national  and  perpetual  one,  in  memory  of  this  occasion, 
and  was  celebrated  seven  days,  beginning  on  the  fourteenth 
of  the  month. 

We  have  said  the  Passover  was  held  in  memory  of  the 
remarkable  deliverance  of  the  Hebrews  from  the  last  plague 
of  the  Egyptians ;  but  by  far  its  more  important  design  was 


26  THE  LIFE   OF   JESUS. 

to  typify  and  foretell  the  sacrifice  which  should  be  accom- 
plished in  the  person  of  Christ. 

During  the  time  of  the  celebration  of  the  Passover,  the 
inhabitants  of  Jerusalem  freely  opened  their  houses,  to 
strangers  as  well  as  to  friends.  They  observed  the  feast  in 
companies  of  from  ten  to  twenty  persons,  one  of  them  being 
chosen  to  make  preparations  for  it,  and  to  preside  at  the 
table. 

On  the  fourteenth  day,  at  an  early  hour  in  the  afternoon, 
they  were  accustomed  to  cease  from  labor,  and  to  put  away 
all  leaven  out  of  their  houses.  Towards  sunset,  after  the 
hour  of  evening  sacrifice,  the  master  of  the  feast  took  the 
lamb,  and,  having  slain  it  before  the  altar  in  the  Temple, 
gave  it  to  a  priest,  who  handed  it  to  another,  and  he  to  a 
third.  The  last  priest  poured  out  the  blood  at  the  foot  of 
the  altar,  and  then  restored  it  to  the  owner,  who  took  it 
home  and  roasted  it.  Before  it  was  placed  in  the  oven,  it 
was  pierced  by  two  spits,  one  crossing  the  other,  in  the 
form  of  a  cross.  Not  a  bone  of  the  lamb  wTas  to  be  broken, 
because,  as  we  shall  see,  God  would  not  allow  one  bone  of 
Him  to  be  broken  who  was  to  hang  upon  the  cross.  Later 
in  the  evening,  the  company  met  around  the  table,  reclin- 
ing upon  couches,  after  the  Eastern  mode.  Originally,  the 
Jews  had  eaten  this  supper  standing,  with  their  loins  girded, 
their  sandals  on  their  feet,  and  staves  in  their  hands,  in 
token  of  their  haste  to  depart  out  of  Egypt. 

The  meal  was  opened  by  a  blessing  invoked  by  the  mas- 
ter of  the  feast  upon  the  day,  and  upon  the  wine,  a  cup  of 
which  was  now  drank.  The  wine  was  usually  mingled  with 
water,  reducing  it  one-fourth  part. 

Then  all  washed  their  hands,  while  the  master  gave 
thanks  for  the  fruit  of  the  vine.  Bitter  herbs  were  next 


INFANCY   AND    CHILDHOOD.  27 

brought  in.  dipped  in  vinegar  or  salt  water,  of  which  they 
all  tasted.  Then  the  roasted  lamb,  the  unleavened  bread, 
and  thank-offering,*  also  of  flesh,  were  served.  At  the 
same  time,  a  dish  called  harosheth  —  a  sauce,  prepared  of 
dates,  figs  and  raisins,  beaten  together  —  was  placed  on  the 
table. 

A  blessing  was  now  asked  upon  the  fruits  of  the  earth : 
and  the  master  dipping  a  piece  of  the  salad,  or  herb,  into 
the  sauce,  and  eating  it,  the  others  followed  his  example. 

Then  the  dishes  were  all  removed  from  the  table,  that 
the  children  present  might  inquire  the  meaning  of  the  cele- 
bration, and  be  instructed  by  the  eldest,  f 

When  they  were  restored,  the  second  cup  of  wine  was 
drunk,  and  Psalms  113th  and  114th,  called  the  Hallel,  or 
song  of  praise,  were  chanted. 

The  unleavened  bread  was  then  broken  and  blessed. 
After  that  it  was  wrapped  in  a  piece  of  the  salad,  dipped  in 
the  sauce,  and  eaten.'  Then  followed  the  blessing  on  the 
thank-offering ;  lastly,  on  the  Paschal  lamb,  which  was  now 
eaten  with  the  bread  and  the  harosheth. 

At  the  close  of  the  meal,  ablutions  were  again  performed 
by  the  master,  and  thanks  given. 

The  third  cup  of  red  wine  followed,  also  called  the  cup  of 
blessing,  to  which  St.  Paul  refers  in  his  epistle  to  the  Cor- 
inthians ;J  and  the  remainder  of  the  Hallel,  from  the  115th 
Psalm  to  the  118th,  was  chanted.  A  fourth  cup  was 
drunk, —  sometimes  a  fifth  was  added, —  and  the  company 
dispersed. 

*  The  thank-offering,  or  Khagigah,  was  first  offered  at  the  Temple,  the 
breast  and  right  shoulder  being  reserved  by  the  priest  as  his  portion  ; 
the  owner  took  the  remainder  home,  to  be  eaten  at  the  Paschal  feast  OP 
on  the  next  day.  —  HORNE.  • 

t  Home.  *  1  Cor.  10  :  16. 

3 


28  THE   LIFE   OF  JESUS. 

During  the  week  that  followed,  unleavened  bread  was 
eaten  by  the  people,  and  unusual  offerings  were  made  by 
the  priests,  besides  the  thank-offerings  by  families  or  private 
individuals.  The  seven  days  were  past,  and  the  streets  of 
Jerusalem  were  thronged  with  departing  travellers. 

Joseph  and  Mary,  with  their  company,  left  the  city  gate, 
and  journeyed  homeward. 

They  had  seen,  no  doubt,  during  the  Passover  week,  many 
relations  and  friends  from  distant  places,  and  enjoyed  the 
pleasant  interchange  of  kindly  greetings,  hallowed  by  the 
influence  of  the  sacred  occasion  which  had  brought  them 
together. 

With  much  to  occupy  their  minds  of  all  they  had  seen 
and  heard,  they  went  one  day's  journey,  and  at  night 
stopped  at  a  caravansera. 

Supposing  that  Jesus  was  with  some  of  their  relatives 
or  acquaintances  in  the  long  train  of  travellers,  neither 
Joseph  nor  Mary  had  felt  any  anxiety  at  his  absence  from 
them  during  the  day.  Now  night  had  come,  and  all  their 
inquiries  for  him  were  in  vain ;  no  one  had  seen  him,  and 
Mary's  heart  was  overwhelmed  with  grief. 

Leaving  the  company,  they  returned  to  Jerusalem,  meet- 
ing many  on  their  way  to  their  homes,  but  from  none  could 
they  gain  any  tidings  of  their  child.  The  distressed  parents 
reentered  the  city,  and  hastened  to  the  place  where  they 
had  lodged,  to  seek  for  Jesus.  But  he  was  not  there. 
They  sought  him  about  the  city,  but  not  for  three  days  did 
they  find  him.  When  almost  despairing,  they  turned  their 
steps  towards  the  Temple.  There,  in  one  of  the  chambers 
used  for  public  instruction,  in  the  midst  of  learned  teachers, 
they  beheld  him,  asking  them  questions  and  listening  eagerly 
to  their  replies.  Other  persons  had  gathered  around,  filled 


-*  .  /f 

INFANCY    AND    CHILDHOOD.  31 

with  wonder  at  the  wisdom  of  so  young  a  child.  Mary  at  once 
addressed  him, — "  Son,  why  hast  thou  dealt  so  with  us  7 
Behold  thy  father  and  I  have  sought  thee  sorrowing  !  "  His 
reply  only  increased  her  surprise,  as  he  asked,  "How  is  it 
that  ye  sought  me  ?  Know  you  not  that  I  must  be  about  my 
Father's  business?"  He  wondered  that  they  had  not  at 
once  looked  for  him  at  his  Father's  house,  instead  of  search- 
ing elsewhere  for  him.  Knowing,  as  they  did,  his  heavenly 
origin,  how  could  they  doubt  that  to  His  temple  he  would 
at  once  repair?  So  intent  had  he  been  to  learn  his 
heavenly  Father's  will,  that  he  had  forgotten  his  earthly 
parents  would-  suffer  at  his  absence,  or  that  his  mother 
would  be  anxious  about  him  when  she  knew  that  his  Father 
in  heaven  would  be  always  with  him. 

But  his  earthly  parents  understood  him  not,  nor  did  they 
blame  him;  but  his  mother  treasured  his  sayings  in  her 
heart. 

In  peace  and  joy,  bringing  their  treasure  with  them,  they 
again  left  the  walls  of  the  holy  city,  and  returned  to  Naza- 
reth. There  Jesus  was  obedient  to  them,  and  increased  in 
wisdom,  in  knowledge  and  in  stature. 

Two  years  later,  when  Jesus  was  fourteen  years  of  age, 
an  important  event  occurred  in  the  political  world.  The 
long  and  splendid  reign  of  Augustus  Caesar  was  terminated 
by  his  death ;  and  the  care  of  the  empire  fell  into  the  hands 
of  his  step-son  Tiberias,  who,  for  the  twenty- two  years  that 
followed,  made  himself  renowned  for  every  species  of  cruelty 
and  tyranny. 

Little  did  the  men  of  Nazareth  think  who  it  was  they 
met  in  their  daily  walks.  Little  did  they  know  that  he  was 
the  Lord  from  heaven.  Unconscious  of  his  divinity,  they 


32  THE  LIFE   OP  JESUS. 

were  still  attracted  by  his  goodness,  and  won  by  his  gentle- 
ness, mildness  and  patience. 

No  angry  word  ever  escaped  his  lips ;  no  unkindness  or 
injustice  drew  from  him  a  murmur  or  complaint.  He  knew 
that  the  blessing  of  God  was  with  him,  that  the  everlasting 
arms  were  round  about  him,  and  that  man  could  have  no 
power  to  harm  him  unless  it  was  his  Father's  will. 

As  he  grew  older,  he  assisted  Joseph  in  his  occupation  as 
a  carpenter,  still  living  in  retirement  and  quiet, —  a  quiet 
that  was  varied  only  by  attendance  upon  the  national  feasts, 
as  the  seasons  brought  them  round. 

To  these,  it  is  probable,  Jesus  went,  in  compliance  with 
the  Hebrew  laws,  reverently  uniting  in  the  worship  of  Jeho- 
vah with  those  who  were  all  unconscious  of  his  claims  to 
be  revered  and  honored. 

But,  in  those  years  which  passed  so  obscurely,  angels 
were  watching  over  him,  waiting  for  the  wonderful  things 
to  be  accomplished  for  which  Jesus  was  preparing. 

Among  the  hills  that  surrounded  his  childhood's  home, 
how  often  he  wandered  in  solitude,  to  commune  with  God 
and  with  angelic  messengers,  we  are  not  told;  nor  how 
frequent  were  his  midnight  walks  and  meditations ;  but 
we  may  readily  suppose  that  to  such  high  communings  the 
Son  of  Man  would  resort  to  gain  wisdom  and  strength  for 
the  conflict  that  awaited  him. 

From  this  time  no  further  mention  is  made  of  Joseph, 
and  we  may  naturally  conclude  he  was  ere  long  gathered  to 
his  fathers. 

We  are  told  he  was  a  just  man ;  and  he  seems  to  have 
been  kind-hearted  and  benevolent,  regarding  the  welfare 
and  happiness  of  others,  rather  than  his  own  ease  or  reputa- 
tion. He  could  not  have  been  for  so  many  years  in  daily 


INFANCY   AND    CHILDHOOD.  33 

intercourse  with  the  sinless  child  who  dwelt  beneath  his 
roof,  marking  the  innumerable  proofs  of  that  which  angels 
had  testified,  that  Mary's  son  was  the  Christ  which  was  so 
long  since  promised  to  the  world,  without  a  deep  sense  of 
the  privilege  thus  granted  him. 

And  in  his  dying  moments  it  must  have  been  to  him  a 
precious  solace  that  he  had  been  permitted  to  watch  over 
and  defend  the  infancy  of  one  whom  prophets  had  foretold, 
and  his  fathers  desired  to  see. 

Mary  appears  henceforth  to  have  shared  the  wandering 
life  of  her  son,  who,  from  the  commencement  of  his  minis- 
try, had  no  abiding  home.  We  hear  of  her  at  Capernaum, 
in  other  places  whither  his  duties  called  him,  at  Jerusalem 
in  the  hour  of  his  crucifixion,  and  last  of  all  on  the  day  of 
his  ascension.* 

It  was  not  until  he  had  reached  his  thirtieth  year  that 
our  Lord  left  his  quiet  home,  to  go  forth  among  his 
countrymen  with  the  offer  of  eternal  life. 

His  childhood  and  youth  were  past.  The  years  of  his 
early  manhood  had  been  spent  in  patient  seclusion,  wait- 
ing for  the  hour  to  arrive  when  he  should  labor  for  the  good 
of  his  people, —  when  he  should  heal  their  diseases,  soothe 
their  sorrows,  and  open  to  them  that  way  of  salvation  which 
was  to  be  procured  by  his  death. 

*  Acts  1 :  14. 


PAET  II. 

THE  FIRST  EIGHTEEN  MONTHS  OF  OUR 
LORD'S  PUBLIC  MINISTRY. 


CHAPTER  III. 

The  mission  of  John  the  Baptist.  —  The  baptism  of  Jesus.  —  The  tempta- 
tion. —  Jesus  returns  to  Bethabara.  —  Some  of  the  disciples  are  called. 
—  Jesus  goes  into  Galilee.  —  The  marriage  feast  at  Cana.  —  Jesus  and 
his  disciples  attend  the  Passover. 

Six  months  before  the  birth  of  Jesus  another  child  was 
born,  whose  coming  had  also  been  predicted  long  since  by 
one  of  the  prophets. 

His  name  was  John.  His  mother,  Elizabeth,  was  the 
cousin  of  Mary,  and  his  birth-place  is  supposed  to  have  been 
Jutta,  a  city  in  the  south-eastern  part  of  Judea. 

At  the  time  of  his  circumcision,  when  his  name  was  given 
to  him,  his  father  Zacharias,  a  priest,  prophesied,  by  the 
Spirit  of  God,  that  he  should  be  a  prophet,  to  go  before  the 
Lord,  and  prepare  the  way  for  him. 

After  this  we  hear  that  the  child  grew  in  size,  in  strength, 
and  in  understanding. 

Like  the  Saviour  he  remained  in  obscurity  until  the  time 
for  his  public  preaching  arrived.  This  was  probably  in  his 


BEGINNING    OF   HIS    MINISTRY.  35 

thirtieth  year,  as  that  was  the  age  when  the  priests  entered 
upon  the  duties  of  their  office. 

His  life  had -also  been  one  of  preparation  for  his  mission. 

He  was  consecrated  at  his  birth  for  one  great  object,  to 
prepare  the  minds  of  his  countrymen  to  receive  Christ  as 
their  Saviour  and  King. 

For  this  he  spent  years  of  self-denial.  Abstaining  from 
the  pleasures  and  luxuries  of  the  world,  he  wore  only  the 
coarsest  clothing,  partook  only  of  the  simplest  food. 

His  dress  was  made  of  the  long,  shaggy  hair  of  camels, 
woven  into  cloth,  and  bound  round  hia,  waist  by  a  leathern 
girdle. 

The  dress  of  the  Jews  consisted  mainly  of  a  coat  or  tunic, 
and  a  cloak. 

The  former,  usually  of  linen,  hung  to  the  knees,  and  was 
gathered  to  the  waist  by  a  girdle  of  more  or  less  costliness, 
according  to  the  wealth  of  the  owner. 

The  latter  was  of  stuff  or  woollen,  from  seven  to  nine 
feet  in  length,  and  nearly  the  same  in  breadth,  with  a  border 
around  it,  and  fringe  in  the  corners  of  a  blue  color.  This 
cloak,  or  mantle,  the  Jews  wrapped  around  the  body  when 
walking,  or  hung  over  the  shoulder  when  the  weather  was 
serene ;  but  when  at  labor  they  laid  it  aside.  The  poor  often 
used  it  as  a  covering  at  night.  These  garments  were  of 
various  colors,  but  white  and  purple  were  most  esteemed  by 
the  rich.  The  dress  of  the  females  differed  from  this  chiefly 
in  its  length  and  the  fineness  of  the  material,  and  in  the 
addition  of  a  veil,  which  was  worn  by  all,  except  maid- 
servants", and  those  in  the  lowest  condition  of  life. 

The  dress  of  John  the  Baptist  was  of  the  same  kind  as 
that  worn  by  the  prophet  Elijah.* 

*  2  Kings  1 :  8. 


36  THE   LIFE   OF  JESUS.   , 

His  food  consisted  of  locusts  and  wild  honey. 

The  former  were  winged  insects  about  an  inch  in  length, 
that  came  at  times  in  great  numbers,  so  as  to  darken  the 
air,  and  were  dried  and  salted  by  the  poor  people  for  food ; 
while  the  latter  was  found  in  clefts  of  the  rocks,  or  hollow 
trunks  of  trees. 

Most  of  the  time,  since  his  childhood,  John  had  spent  in 
the  deserts  or  hill  country  of  Judea;  and  it  was  in  the 
wilderness  or  thinly-settled  region  that  his  voice  was  first 
heard  proclaiming  the  coming  of  his  Lord. 

He  was  called  the  Baptist,  because  he  taught  the  people 
that  they  must  repent  and  be  baptized  ;  and  he  performed 
for  them  this  rite  by  the  banks  of  the  Jordan. 

The  Jews  had  been  accustomed  to  the  use  of  baptism 
when  a  heathen  convert  was  received  into  their  religion. 
But  John  baptized  those  who  added  to  the  religion  of  their 
fathers  repentance  of  their  sins,  and  belief  in  the  immediate 
coming  of  Christ. 

Baptism  had  always  been  to  the  Jews  a  symbol  of  purifi- 
cation ;  and  as  such  John  administered  it. 

Multitudes  flocked  to  him  from  all  the  cities  around ;  not 
only  the  poor,  but  soldiers  and  tax-gatherers  also  came,  and 
asked  what  they  should  do  to  show  their  repentance.  To 
the  one  class  he  would  say,  "  Do  no  violence  ;  "  and  to  the 
other,  u  Exact  no  more  than  is  right,  and  appointed  by  the 
law." 

It  was  in  October,  just  before  the  autumnal  rains,  as  we 
suppose,  when  Jesus  left  Nazareth  and  came  to  the  banks 
of  the  Jordan,  to  see  John,  and  to  be  baptized  by  him. 

He  was  now  ready  to  commence  his  ministry ;  and  before 
entering  upon  its  labors  he  would  receive  this  ordinance. 

He  found  the  Baptist  near  Bethabara ;  the  Ford  of  the 


BEGINNING   OF  HIS  MINISTRY. 


37 


Jordan,  as  it  is  called,  where  the  ancient  Israelites  had 
entered  the  promised  land,  when  the  waters  were  divided 
before  the  ark. 

Here  the  shores  of  the  river  were  very  beautiful,  and  the 
shelving  banks  were  covered  with  a  luxuriant  growth  of 
acacias,  and  various  shrubs.  Willows,  too,  with  their  long 
drooping  branches,  grew  close  to  the  water's  edge. 

As  our  Lord  approached  the  place  where  John  was  rest- 
ing in  the  shade  of  the  trees,  having  that  day  baptized  many 
persons,  he  was 
instantly  recog- 
nized. 

When  he  made 
known  his  ob- 
ject in  com- 
ing, and  desired 
to  be  baptized, 
John  declared 
his  unworthiness 
to  do  it.  He 
could  not,  for  a 
moment,  aspire 
to  such  an  honor; 
rather  he  had 
need,  he  said,  to 
be  baptized  by 
Jesus.  Our  Lord 
replied  that  he 
must  suffer  it  to 
be  so  now,  for  so 
it  became  them  to  fulfil  all  righteousness. 

No  longer  resisting,  he  led  the  way  to  the  river's  brink,  and 


38  THE  LIFE   OF  JESUS.  0 

Jesus  stood  by  his  side.  In  deep  and  solemn  silence  they 
stood  there,  their  forms  reflected  in  the  clear  stream  at  their 
feet,  while  heaven  alone  witnessed  the  scene.  Then  John, 
with  trembling  hand,  baptized  his  Lord  and  Master.  And, 
as  they  went  up  from  the  river,  the  heavens  opened,  and  the 
Spirit  descended  in  the  form  of  a  dove  and  lighted  upon 
the  Saviour's  head,  while  a  voice  from  heaven  proclaimed, 
"  Thou  art  my  beloved  Son ;  in  thee  I  am  well  pleased." 

Immediately  after  this  Jesus  left  the  banks  of  the  Jor- 
dan, and  retired  into  the  desert,  for  a  season  of  fasting  and 
prayer,  before  he  began  the  work  of  his  public  ministry. 

The  progress  of  the  narrative  will  show  that  it  was  the 
custom  of  our  Lord  to  observe  special  seasons  of  prayer, 
previous  to  all  the  great  events  of  his  life. 

The  desert  to  which  he  went  at  this  time  was  probably 
that  of  Quarantania,  lying  between  Jericho  and  Jerusalem. 

Here  were  only  a  few  scanty  shrubs  and  trees ;  and,  unless 
miraculously  supplied,  Jesus  must  have  subsisted  upon  the 
locusts  and  wild  honey  of  the  place.  When  exhausted  by 
fasting  and  prayer,  which  had  continued  forty  days  and 
forty  nights,  and  wearied  with  constant  vigils  against  the 
wild  beasts  that  made  their  dens  around  him,  Satan,  with 
wicked  purpose,  visited  the  Son  of  God,  hoping,  if  possible, 
to  defeat  his  object  in  coming  to  the  world.  Knowing  that  he 
was  faint  for  want  of  food,  he  urged  him  to  command  that 
the  stones  should  be  made  bread,  and  so  prove  himself 
divine.  But  Jesus  replied,  "It  is  written  that  man  shall 
not  live  by  bread  alone,  but  by  every  word  of  God."  After 
this  he  led  the  Saviour  into  the  holy  city,  and  placed  him 
upon  a  pinnacle  of  the  temple, —  probably  on  the  roof  of  Sol- 
omon's porch,  which  overlooked  a  deep  precipice.  Then  he 
challenged  him  to  throw  himself  off,  saying  that  angels 


BEGINNING   OF   HIS  MINISTRY.  39 

would  bear  him  up,  that  he  should  not  dash  his  foot  against 
a  stone. 

But  here,  also,  he  found  our  Lord  immovable,  neither 
listening  nor  yielding  to  his  suggestions,  but  reproving  him 
by  the  words  of  Scripture,  "  Thou  shalt  not  tempt  the  Lord 
thy  God."  Again  Satan  would  exert  his  utmost  skill  in 
the  unequal  contest,  having  reserved  the  most  powerful 
temptation  to  the  last. 

He  led  the  Saviour  to  a  high  mountain,  and  pointed  out 
to  him  all  the  kingdoms  of  the  land,  that  lay  spread  out 
before  them  in  the  beauty  of  a  summer  landscape.  This  was 
probably  Mount  Pisgah,  the  same  upon  which  Moses  ascended 
to  overlook  the  land  of  Canaan,  just  before  his  death.  Here 
were  mountains,  vales  and  rivers,  cities  with  their  gorgeous 
palaces  glittering  in  the  sunlight,  and  villages  half  hid  by 
the  foliage  of  their  trees.  All  this  he  promised  him,  with 
all  the  glory,  and  full  command  of  countries  and  people,  if 
he  would  worship  him,  the  prince  of  darkness.  But  Jesus 
bade  him  leave  him,  saying,  "  Get  thee  behind  me,  Satan  ! 
for  it  is  written,  Thou  shalt  worship  the  Lord  thy  God, 
and  him  only  shalt  thou  serve." 

The  arts  of  the  tempter  were  unavailing ;  his  greatest 
efforts  were  worse  than  useless ;  and,  finding  our  Lord  inflex- 
ible, he  left  him,  hoping  for  another  and  more  favorable 
opportunity.  No  sooner  had  he  gone,  than  angels  came  and 
with  tenderest  care  ministered  to  his  wants,  bringing 
strength  and  consolation  to  his  exhausted  spirit.  During 
this  absence  of  our  Saviour  in  the  desert,  John  still  con- 
tinued to  attract  around  him  many  of  the  restless  and  dis- 
contented Jews,  who  were  ever  ready  to  hear  some  new 
thing. 

This  excited  uneasiness  among  the  Priests  and  Levites, 


40  THE   LIFE    OF   JESUS. 

and  they  sent  to  him  to  know  who  he  was,  and  to  ask  if  he 
was  really  the  true  Messiah.  He  frankly  told  them  he  was 
not,  but  that  He  should  soon  appear  who  was  so  far  above 
him,  that  he  was  not  worthy  to  unloose  the  latchet  of  His 


The  Jews  wore  sandals,  or  soles  of  leather  or  wood,  bound 
to  the  foot  by  a  leathern  strap.  As  they  entered  their 
house,  these  were  removed  by  a  servant ;  and  John  declared 
himself  unworthy  to  perform  even  this  humble  office  for 
Christ. 

The  next  day  after  the  interview  with  the  priests'  mes- 
sengers, John  was  standing  with  some  of  his  disciples,  and, 
seeing  Jesus  approach,  he  said  to  them,  "  Behold  the  Lamb 
of  God !  "  Then  he  related  to  them  the  scene  of  his  bap- 
tism, and  the  descent  of  the  Holy  Spirit,  assuring  them 
that  this  was  the  Son  of  God. 

The  day  after,  he  was  again  with  two  of  his  followers 
by  the  banks  of  the  river,  and,  as  they  conversed,  Jesus 
passed  near  them;  again  he  pointed  him  out,  and  said, 
"Behold  the  Lamb  of  God!"  At  once  they  left  their 
master,  and  hastened  to  overtake  the  stranger.  As  they 
drew  near,  he  turned  and  said,  "  What  seek  ye?"  They 
replied,  "Master,  where  dwellest  thou?" 

In  kindest  accents  he  bade  them  "  Come  and  see;  "  and 
they  went  with  him  and  spent  the  remainder  of  the  day,  for 
it  was  already  past  three  o'clock  in  the  afternoon. 

They  probably  accompanied  the  Saviour  to  the  house  of 
some  friend ;  for  he  was  only  a  stranger  in  that  place,  like 
themselves,  but  as  his  guests  they  would  be  welcome.  One 
of  these,  named  Andrew,  when  he  returned  at  night  to  his 
lodging,  called  Peter,  his  brother,  to  him,  and  related  the 
events  of  the  day,  too  wonderful  ever  to  be  forgotten. 


BEGINNING   OF  HIS  MINISTRY.  41 

Those  hours  spent  with  Jesus ;  his  lessons  of  wisdom  and 
love ;  his  condescension  and  tenderness  to  such  poor,  igno- 
rant men !  —  What  words  could  describe  their  feelings  or 
their  thoughts,  as  they  listened?  They  were  convinced 
that  they  had  seen  the  Messiah  ;  and  Andrew  awakened  in 
Peter  a  desire  also  to  see  and  hear  him.  The  next  day  the 
brothers  went  to  find  Jesus ;  and  the  wish  of  Peter  was 
gratified.  As  soon  as  the  Saviour  beheld  him,  he  saw  in 
him  those  traits  that  would  make  him  a  useful  soldier  of  the 
cross.  There  was  something  in  his  manner  and  bearing,  in 
his  earnestness  and  frankness,  that  interested  our  Lord,  and 
he  said  to  him,  "  Thou  shalt  be  called  Cephas,  a  stone;37 
meaning  that  his  character  should  become  strong  and 
immovable,  as  his  name  implied.  Our  Lord  does  not  seem 
to  have  called  these  brothers  to  follow  him  until  some 
months  later,  when  he  met  them  by  the  Sea  of  Galilee. 
They  were  John's  disciples;  and  it  is  probable  they  re- 
mained with  him  until  his  imprisonment,  when  they  returned 
to  their  home  near  Capernaum. 

The  next  day,  as  Jesus  was  leaving  this  region  on  his 
way  to  Galilee,  he  found  Philip,  who  was  from  Bethsaida. 
the  same  place  from  which  Andrew  and  Peter  came,  and  he 
said  to  him,  "  Follow  me."  Philip  had  doubtless  heard 
from  his  friends  who  Jesus  was,  and  he  went  at  once  and 
called  Nathanael,  of  Cana  of  Galilee,  and  told  him  they 
had  found  the  Messiah,  Jesus  of  Nazareth,  the  son  of  Joseph. 
He  was  doubtful  when  he  heard  this,  and  asked  if  any  good 
thing  could  come  out  of  Nazareth,  a  place  so  noted  for  its 
wickedness.  Then  Philip  bade  him  "  Come  and  see,"  and 
he  consented. 

When  Jesus  saw  them  approaching,  he  said  to  those  near 
him,  "  Behold  an  Israelite  indeed,  in  whom  there  is  no  guile." 
4 


42  THE   LIFE   OF  JESUS. 

Hearing  this,  Nathanael  asked,  "Whence  knowest  thou 
me?"  Jesus  said,  "Before  Philip  called  thee,  when  thou 
wast  under  the  fig-tree,  I  saw  thee."  Probably  he  had 
gone  into  some  quiet,  retired  place,  and  under  the  shade  of 
a  fig-tree  had  knelt  in  prayer,  thinking  himself  alone.  But 
Christ,  with  omniscient  eye,  had  seen  him;  and  Nathan- 
ael, convinced  that  he  was  the  Messiah,  exclaimed,  "  Rabbi, 
thou  art  the  Son  of  God  !  thou  art  the  King  of  Israel !  " 

About  this  time  there  was  a  marriage-feast  given  at 
Cana,  and  Mary,  the  mother  of  Jesus,  was  there.  Cana 
was  a  few  miles  north  of  Nazareth,  and  the  persons  who 
made  the  feast  were  perhaps  related  to  Mary.  Invitations 
were  also  sent  to  Jesus  and  his  disciples,  and  they  went  up 
to  attend  it.  At  this  time  only  Philip  and  Nathanael 
appear  to  have  been  disciples ;  and,  as  the  latter  was  a  res- 
ident of  Cana,  he  may  have  been  a  friend  to  the  bride- 
groom. The  betrothal,  among  the  Jews,  took  place  several 
months  previous  to  marriage,  and  was  considered  as  serious 
and  binding  as  the  latter.  At  the  time  of  marriage  no 
peculiar  ceremony  was  prescribed  by  the  law  of  Moses ;  but 
it  was  usual  to  crown  the  married  pair  with  chaplets  or 
garlands,  either  of  flowers  or  of  gold  and  silver.  This  was 
done  by  one  of  the  parents.  After  that,  the  union  was 
ratified,  and  witnessed  by  the  fathers  and  brothers  of  the 
parties. 

The  bridegroom  and  his  friends  then  formed  a  procession, 
and  escorted  the  bride  to  her  new  home,  where  a  feast  was 
prepared.  At  the  close  of  this  entertainment,  the  nuptial 
blessing  was  pronounced  by  the  father  of  the  bride.  If  the 
parties  were  wealthy,  these  festivities  sometimes  lasted 
several  days.  When  the  feast  occurred  in  the  evening,  the 
friends  of  the  bridegroom  carried  lamps  and  torches,  and 


BEGINNING   OF   HIS   MINISTRY.  43 

went  out  to  meet  him  as  he  left  the  bride's  house,  and  con- 
ducting him  to  his  own,  entered  with  him  to  the  supper. 
It  was  by  such  an  occasion  that  our  Lord  represented  the 
foolish  virgins  as  too  late  with  their  lamps,  and  too  late  to 
enter  with  the  other  guests ;  for,  when  the  company  had 
assembled,  the  doors  were  closed,  and  no  one  could  gain 
admittance. 

While  Jesus  and  his  friends  were  reclining  at  the  table, 
where  the  feast  was  spread,  the  wine  became  exhausted 
before  the  guests  were  satisfied. 

Mary,  knowing  the  power  of  her  son  to  create  more,  and 
anxious  he  should  display  that  power  here,  said  to  him, 
"They  have  no  wine."  He  replied,  "  Woman,  what  have 
I  to  do  with  thee  ?  Mine  hour  is  not  yet  come  !  " 

He  wished,  perhaps,  to  delay  the  miracle  until  the  absence 
of  the  wine  was  made  known  to  all  present,  and  to  assure 
his  mother  that  such  an  act  could  be  done  for  no  mere 
earthly  gratification. 

Calling  the  servants  to  him,  he  directed  them  to  fill  with 
water  six  large  stone  jars  that  stood  there.  These  urns 
were  used  for  the  ceremonial  purification  of  vessels  and  fur- 
niture. They  could  hold  several  gallons,  and  the  servants 
filled  them  to  the  brim. 

When  this  was  done,  Jesus  bade  them  draw  from  them 
and  carry  the  wine  to  the  master  of  the  feast, — a  person 
appointed  to  superintend  the  arrangements  on  such  occa- 
sions, in  order  to  relieve  the  bridegroom  from  all  care.  As 
soon  as  he  had  tasted  the  wine,  he  called  the  bridegroom, 
and  expressed  his  surprise  that,  contrary  to  custom,  he  had 
reserved  the  best  wine  until  the  last. 

They  neither  of  them  understood  whence  it  came ;  but  the 
servants  knew,  and  it  was  soon  made  known  to  the  whole 


44  THE  LIFE   OF  JESUS. 

company.  Then  they  saw  the  glory  of  God,  and  his  dis- 
ciples were  convinced  that  he  was  the  Christ. 

This  was  the  first  miracle  of  Jesus,  the  beginning  of 
many  gracious  and  wonderful  acts  of  goodness  and  mercy  to 
the  children  of  men. 

After  this,  many  went  with  him  and  his  disciples  to 
Capernaum,  a  village  on  the  western  shore  of  Lake  Genes- 
saret,  or,  as  it  was  generally  called,  the  Sea  of  Tiberias. 

This  place  became  from  that  time  his  principal  residence, 
and  the  scene  of  many  of  his  miracles.  In  view  of  this 
fact,  our  Lord  reminded  the  people  that  their  responsibility 
had  been  fearfully  increased,  and  their  rejection  of  him 
would  deserve  at  last  a  dreadful  condemnation. 

Here  they  did  not  remain  many  days,  but  prepared  to 
attend  the  Passover,  at  Jerusalem,  the  first  celebration  of 
that  feast  since  Jesus  had  become  a  public  teacher. 

More  than  six  months  had  passed  since  his  baptism  at 
Bethabara.  The  winter  and  cold  season  were  gone,  and 
spring  had  returned  with  its  festive  scenes,  inviting  their 
presence  at  the  holy  city. 


CHAPTER  IV. 

Scenes  at  Jerusalem.  —  Description  of  the  Temple.  —  Visit  of  Nicodemus. 
—  Jesus  remains  in  Judea.  —  His  disciples  baptize. — John's  disciples 
complain  to  their  master.  — The  woman  of  Samaria.  — Visits  Cana,  and 
heals  the  nobleman's  son.  — Returns  to  Nazareth,  and  is  expelled. 

UPON  his  arrival  at  Jerusalem,  Jesus  went  up  to  the 
Temple  to  worship;  and,  as  he  entered  the  court  of  the 
Gentiles,  he  was  saddened  by  the  scene  he  encountered 
there. 

A  crowd  of  people,  apparently  forgetful  of  the  reverence 
due  to  the  sacredness  of  the  place,  with  loud  voices  and 
eager  strife,  were  engaged  in  buying  and  selling  sheep, 
oxen  and  doves. 

These  animals  had  been  brought  from  a  distance,  to  sell 
to  those  who  came  to  offer  sacrifices ;  but  it  is  probable  that 
the  occasion  was  improved  for  the  sale  of  other  merchandise, 
and  for  extortionate  bargains. 

For  a  while  the  stranger  stood  unnoticed,  witnessing  with 
pain  and  displeasure  what  was  passing  around  him.  At 
length,  unwilling  longer  to  gaze  in  silence  at  the  profana- 
tion of  his  Father's  house,  he  seized  a  scourge  of  small  cords 
that  one  of  the  traders  had  left  upon  the  pavement,  and 
drove  the  cattle  from  the  court. 

There  was  something  so  majestic  and  awe-inspiring  in  his 
manner,  that  no  one  offered  any  resistance ;  on  the  con- 
trary, some  of  the  bystanders  gladly  lent  their  aid,  as  they 
4* 


46 


THE   LIFE    OP   JESUS. 


regarded  the  Temple  a  holy  place,  and  were  grieved  to  sec 

it  used  for  purposes  so  unworthy. 

When  this  was  done,  Jesus  turned  to  those  who  sold 

doves,  and  said,  "Take  these  things  hence;  make  not  my 

Father's  house 
a  house  of  mer- 
chandise." Then, 
approaching  the 


tables  of  the  money-changers,  he  overthrew  them,  and 
poured  their  contents  upon  the  ground. 

It  was  not  in  anger,  but  in  just  and  righteous  indigna- 
tion, that  our  Lord  in  this  way  rebuked  the  desecration  of 
what  had  long  been  held  most  sacred  by  every  devout 
Hebrew  in  the  land, —  the  glorious  and  beautiful  Temple, 
consecrated  to  the  worship  of  Jehovah. 

The  Jewish  law  required  the  payment  of  a  half-shekel 
as  a,  yearly  tribute  to  the  Temple  service,  and  for  this 
purpose  no  other  than  the  national  coin  could  be  received. 
On  and  after  the  fifteenth  of  the  month  Adar,  answering  to 
March,  the  money-changers  placed  their  tables  in  the  court 
of  the  Gentiles,  for  the  purpose  of  exchanging  Greek  and 
Roman  coins  for  their  own  currency.  For  this  exchange  a 


BEGINNING   OF   HIS  MINISTRY.  47 

fee  was  exacted,  by  which  they  enriched  themselves.  They 
also  supplied  their  countrymen,  living  in  distant  provinces, 
who  came  to  attend  the  Passover,  with  money  that  could  be 
used  at  their  respective  homes. 

When  the  excitement  that  our  Lord  had  occasioned  had 
in  a  measure  subsided,  some  of  the  Jews  came  to  him,  ask- 
ing that  he  would  give  them  a  sign  that  he  was  really  the 
Messiah. 

They  had  watched  him,  as  with  authority  he  had  com- 
manded the  traders  to  depart ;  and  they  knew  that  he  was 
the  new  teacher  from  Galilee  who  called  himself  the  Christ, 
but,  before  they  yielded  their  homage,  they  would  hear  his 
claims  to  such  superiority. 

Unwilling  now  to  enter  into  an  argument  with  them,  and 
desiring  rather  that  they  might  be  convinced  by  his 
miracles,  and  the  doctrines  he  taught  of  his  divine  nature, 
Jesus  replied,  "  Destroy  this  temple,  and  in  three  days  I 
will  raise  it  up." 

They  misunderstood  his  meaning ;  and,  supposing  he 
referred  to  the  structure  before  them,  and  not  to  his  own  per- 
son, they  were  displeased,  and  asked,  with  derision  in  their 
looks  and  tones,  if  he  would,  indeed,  rebuild  in  three  days 
what  had  taken  forty  and  six  years  to  complete. 

The  Temple  was  first  erected  upon  Mount  Moriah,  under 
'the  directions  of  King  Solomon ;  but  the  materials  for  it  were 
collected  by  David,  his  father.  It  was  seven  years  and  six 
months  in  building ;  and  at  the  time  the  Jews  were  taken 
captive  by  Nebuchadnezzar,  the  King  of  Babylon,  it  was 
plundered  and  burnt. 

After  their  return  from  captivity,  it  was  rebuilt,  but  with 
far  less  splendor  than  before,  so  that  the  aged  men  who 
remembered  the  first  wept  when  they  beheld  it.  Some 


48  THE   LIFE    OP   JESUS. 

years  before  the  birth  of  Jesus,  Herod  the  Great  undertook 
to  rebuild  and  enlarge  it.  It  occupied  eighteen  thousand 
workmen  during  nine  years  to  complete  the  walls  and 
courts,  while  the  priests  were  employed  to  build  the  Temple 
itself.*  No  expense  was  spared  to  make  it  vast  and  beauti- 
ful :  but  the  glory  of  the  former  Temple  had  departed ;  the 
ark  and  the  mercy-seat  were  no  longer  within  the  Holy  of 
holies,  nor  was  it  illuminated  by  the  Shekinah,  the  emblem 
of  the  divine  presence.  After  Herod's  design  was  finished, 
the  Jews  continued,  from  time  to  time,  to  add  to  its  size  and 
ornament,  so  that  it  was  literally  forty  and  six  years  since  it 
was  commenced,  and  they  did  not  consider  it  yet  perfected. 

The  Temple,  and  the  courts  that  surrounded  it  on  three 
sides,  occupied  an  area  of  half  a  mile  in  circumference,  and 
were  enclosed  by  a  wall  twenty -five  feet  in  height.  It  was 
approached  by  a  high  flight  of  steps,  and  entered  by  nine 
gates.  These  gates  were  forty-five  feet  high,  and  more 
than  twenty -two  feet  wide,  all  of  them  richly  adorned  with 
gold  and  silver. 

One  of  them,  called  the  Beautiful  Gate,  on  the  eastern 
side,  was  higher  than  the  rest,  and  directly  in  front  of  the 
Temple. 

It  was  made  of  Corinthian  brass,  in  those  days  a  rare  and 
precious  metal. 

On  the  inside  of  the  wall,  leading  from  one  gate  to 
another,  were  covered  porches,  or  cloisters,  twenty  feet  wide, 
paved  with  different-colored  marble.  Above  them  was  a 
roof  of  cedar,  supported  by  pillars  of  white  marble,  so  large 
that  three  men  could  scarcely  meet  their  outstretched  arms 
around  them. 

One  of  these  covered  walls  was  called  Solomon's  Porch, 

*  Josephus. 


BEGINNING    OF   HIS   MINISTRY.  49 

because  it  stood  upon  a  vast  terrace  originally  built  by  that 
king.  It  commanded  a  splendid  view  of  the  country,  and 
looked  down  a  precipice  to  a  fearful  depth  below.  From 
these  cloisters  the  Jewa  entered  into  the  court  of  the  Gen- 
tiles. 

This  was  separated  from  the  court  of  the  women,  where 
the  treasury  was  placed,  by  an  ascent  of  four  steps,  and  a 
low  wall,  on  which  were  placed  pillars,  bearing  inscriptions 
in  Latin  and  Greek,  forbidding  any  Gentile  to  pass  beyond 
its  limits.  It  was  to  this  wall  St.  Paul  undoubtedly  re- 
ferred, when  he  said  that  Christ  had  broken  down  the  middle 
wall  of  partition.  He  was  writing  to  the  Ephesians ;  and  he 
assured  them  that  Jew  and  Gentile  were  made  one  by  the 
blood  of  Jesus. 

A  flight  of  fourteen  steps  led  to  the  court  of  the  Israel- 
ites, appropriated  to  the  men  as  their  place  of  prayer  and 
sacrifices.  Within  it,  and  separated  from  it  only  by  a  wall 
eighteen  inches  high,  was  the  court  of  the  Priests. 

Against  the  wall  stood  the  altar  of  burnt-offering,  which, 
being  covered  with  plates  of  massy  brass,  was  called  also  the 
Brazen  Altar.  To  it  the  people  brought  their  sacrifices, 
but  were  never  allowed  to  enter  the  enclosure  that  sur- 
rounded it.  Beyond  these  three  courts,  ascending  twelve 
steps,  the  Temple  itself  was  reached.  It  was  divided  into 
three  parts,  the  Portico,  the  Sanctuary,  and  the  Holy  of 
holies. 

The  former  was  of  white  marble,  its  roof  covered  with 
plates  of  silver  and  spikes  of  gold ;  and  its  pillars  and  sides 
were  decorated  with  various  gifts,  presented  as  offerings  by 
the  Jews. 

Among  these  was  a  golden  vine  of  exquisite  workman- 
ship. From  the  portico  a  large  gate,  hung  with  a  heavy 


50  THE  LIFE   OF  JESUS. 

Babylonian  veil  of  many  colors,  embroidered  with  purple 
flowers,  opened  into  the  sanctuary. 

Here  were  kept  the  golden  candlesticks,  the  shew-bread 
and  the  golden  altar  of  incense,  at  which,  in  turn,  the 
priests  officiated. 

Every  Sabbath  day  the  shew-bread  was  placed  upon  this 
altar, —  twelve  loaves  covered  with  leaves  of  gold  upon  their 
four  sides.  They  were  brought  when  hot,  and  the  old 
loaves  taken  away  and  eaten  by  the  priests.  Four  priests 
entered,  bearing  the  new,  while  four  others  carried  away  the 
old;  so  that  the  bread  was  continually  before  the  Lord. 
Upon  the  top  of  the  loaves  were  placed  the  golden  dishes 
wherein  the  incense  was  burned.* 

The  sanctuary  was  covered  on  every  side,  within  and 
(  without,  with  plates  of  gold,  so  dazzling  in  the  sun,  the  spec- 
tator had  to  turn  his  eyes  away  from  gazing  at  it. 

Separating  this  from  the  Holy  of  holies,  there  was 
another  veil,  also  embroidered,  the  same  that  was  rent  from 
the  top  to  the  bottom  when  our  Lord  was  crucified.  Within 
this  veil  no  human  foot  ever  trod,  save  that  of  the  High 
Priest,  and  his  but  once  a  year. 

Upon  the  day  of  atonement,  called  sometimes  the  Feast 
of  Expiation,  he  entered,  dressed  in  the  holy  linen  gar- 
ments, and  the  mitre,  all  pure  white,  and  made  an  offering  for 
the  sins  of  the  whole  nation. 

It  was  on  this  day  that  he  placed  his  hands  upon  the 
head  of  a  living  goat  and  confessed  the  iniquities  of  the  peo- 
ple, and  then  sent  it  away  into  the  wilderness,  as  a  symbol 
that  they  should  be  remembered  no  more. 

To  this  day,  the  tenth  of  October,  the  Jews  looked  with 

*  Lightfoot. 


BEGINNING   OF  HIS  MINISTRY.  51 

peculiar  interest,  as  the  most  solemn  of  all  the  year ;  and  it 
was  observed  by  them  with  rigid  fasting. 

The  Temple  was  the  name  given  not  alone  to  the  building 
itself,  but  to  all  the  courts  and  chambers  within  the  wall 
that  surrounded  it.  Against  the  Temple,  on  the  outside, 
were  rooms  where  the  Priests,  and  the  Levites,  a  lower 
order  of  priests,  met  for  business  concerning  their  office,  and 
also  halls  of  instruction  for  the  Rabbis.  In  one  of  these 
it  was  that  the  Saviour  was  probably  found  by  his  parents,  at 
the  time  he  was  lost. 

To  this  magnificent  structure  the  Jews  turned  with  en- 
thusiastic pride  and  reverence ;  and  of  this  it  was  they 
understood  our  Lord  to  say,  it  would,  if  it  were  destroyed, 
be  rebuilt  in  three  days. 

It  was  not  strange  they  looked  upon  this  as  impossible  ; 
and,  supposing  he  had  thrown  contempt  upon  their  beloved 
Temple,  they  never  forgave  him. 

So  carefully  cherished  was  the  reverence  of  the  people  foy 
the  Temple,  that  they  were  not  allowed  to  enter  its  inner 
courts  with  their  shoes  upon  their  feet,  nor,  however  weary 
they  might  be,  to  sit  down  within  the  court  of  the  Israel- 
ites. 

They  were  not  permitted  to  cross  from  one  gate  to 
another,  for  the  sake  of  shortening  the  distance  to  any  part 
of  the  city. 

When  they  entered,  they  must  walk  slowly;  and  when 
they  would  offer  prayer  or  sacrifice,  they  were  commanded 
to  cover  their  heads  with  their  mantles  or  with  a  veil,  to 
stand  with  their  eyes  directed  to  the  ground,  and  their 
hands  folded  upon  the  breast. 

When  they  would  leave  the  court,  they  were  required  to 
walk  backward,  so  as  never  to  turn  their  back  upon  the  altar. 


52  "THE  LIFE  OF  JESUS. 

The  daily  service  of  the  Temple,  in  ordinary  times,  con- 
sisted of  the  morning  and  evening  sacrifice,  when  a  lamb 
was  offered  upon  the  altar  of  burnt-offefing. 

The  priests  rose  at  dawn  of  day,  and  were  chosen  by 
lot  for  the  performance  of  their  duties ;  for  presenting  the 
sacrifice,  and  offering  incense  upon  the  golden  altar  on 
the  sanctuary.  They  then  opened  the  seven  gates  of  the 
Temple,  and  the  multitude  were  assembled  by  a  flourish 
from  the  silver  trumpets.  A  bell  was  also  rung,  to  call  the 
absent  priests  and  the  absent  Levites  to  their  desks  for 
music. 

At  a  given  signal  the  incense  was  kindled,  and  the  con- 
gregation without  joined  in  the  prayers.  Then  the  lamb 
was  placed  upon  the  altar,  and  four  priests,  standing  upon 
the  steps  that  led  to  the  Portico,  raised  their  hands  above 
their  heads,  while  one  of  them  pronounced  the  solemn  bless- 
ing, contained  in  Numbers  6  :  24 — 26,  "  The  Lord  bless 
thee  and  keep  thee.  The  Lord  make  his  face  shine  upon 
thee,  and  be  gracious  unto  thee.  The  Lord  lift  up  his 
countenance  upon  thee,  and  give  thee  peace." 

During  the  day,  the  priests  held  themselves  in  readiness 
to  attend  to  the  offerings  of  the  people.  These  were  of  two 
kinds ;  the  one  to  expiate  their  sins,  or  uncleanness,  in 
consequence  of  approaching  the  diseased  or  dead,  and  the 
other  to  express  thanks  for  benefits  received.  The  evening 
sacrifice  took  place  towards  sunset,  and  with  nearly  the 
same  services  as  that  of  the  morning. 

The  dress  of  the  priests  was  similar  to  that  of  the  other 
Jews,  except  when  performing  their  official  duties.  It  then 
consisted  of  a  tunic  of  white  cotton,  which  fell  to  the  ankles, 
made  with  sleeves,  and  woven  in  one  piece,  without  a  seam. 
The  girdle  that  confined  this  dress  to  the  waist  was  a  hand- 


BEGINNING    OF  HIS  MINISTRY. 


53 


breadth  in  width,  woven  so  as  to  resemble  the  scales  of  a 
serpent,  and  embroidered  with  flowers  in  purple,  dark-blue, 
scarlet,  and  white.  It  encircled  the  body  twice,  and  was 
tied  with  a  knot  before,  the  ends  hanging  nearly  to  the 
feet.  These  were  thrown  over  the  left  shoulder  when  the 
priest  was  employed  in  the  Temple,  that  they  might  not 
impede  his  movements.  The  mitre  and  turban  was  at  first, 
in  the  time  of  Moses,  very  lofty ;  but  afterwards  it  was  cir- 
cular, covered  with  fine  linen,  and  fitting  closely  to  the 
head.  The  priests,  while  occupied  with  their  sacred  duties, 
always  wore  the  feet  bare,  as  a  symbol  of  reverence  and 
veneration. 

The  dress  of  the  High  Priest  was  different.     He  wore  a 

mantle  of  blue,  with  a  hem 
at  the  bottom,  embroidered 
with  pomegranates  in  purple 
and  scarlet.  Between  the 
pomegranates  were  suspend- 
ed small  bells  of  gold,  which 
occasioned  a  tinkling  sound 
when  he  walked. 

The  sacred  Ephod,  worn 
upon  the  shoulders,  was  of 
cotton,  colored  with  crimson, 
purple  and  blue,  and  orna- 
mented with  gold.  It  was 
eighteen  or  twenty  inches  in 

length,  and  where  it  crossed  the  shoulders  it  was  adorned 
with  two  onyx-stones,  on  which  the  names  of  the  twelve 
tribes  were  engraved,  six  upon  each. 

The   breast-plate   was   about  ten   inches   square,  made 
double,  so  as  to  form  a  case.     The  outside  was  ornamented 
5 


54  THE   LIFE   OF  JESUS. 

with  four  rows  of  precious  stones,  on  which  were  also  the 
names  of  the  twelve  tribes.  It  was  fastened  to  the  Ephod 
by  rings  of  gold,  through  which  were  passed  ribands  of  dark 
blue.  It  was  suspended  from  the  shoulders  by  chains  of 
gold,  and  held  at  the  waist  by  the  girdle. 

Within  the  breast-plate  were  deposited  the  Urim  and 
Thummim,  by  which  the  High  Priest  sought  responses  from 
Jehovah.*  These  were  three  precious  stones ;  upon  one 
was  engraved  No,  upon  another  Yes,  while  the  third  was 
blank.  For  all  matters  of  importance  the  High  Priest  re- 
sorted to  these  for  a  decision,  drawing  out  one,  as  if  by 
lot ;  but  they  do  not  appear  to  have  been  used  after  the 
time  of  David.  The  mitre  worn  by  him  was  similar  to  that 
of  the  other  priests,  except  that  it  was  somewhat  taller,  and 
the  upper  part  of  purple  and  white  intermixed. 

Upon  his  forehead  he  had  a  plate  of  gold,  attached  to  the 
mitre  by  a  blue  riband,  which  bore  this  inscription :  "  Holi- 
ness to  the  Lord."  In  our  Saviour's  time,  the  mitre  was 
encircled  by  a  triple  crown  of  gold,  which  was  added  by  the 
Maccabean  princes,  who  were  also  priests. 

While  our  Lord  continued  in  Jerusalem,  he  performed 
many  miracles,  and  numbers  professed  their  belief  in  him , 
but  he  placed  little  confidence  in  them,  for  he  could  read  the 
hearts  of  all.  There  was  one  person  there  who  had  heard 
much  of  Jesus,  —  of  his  acts  of  love  and  mercy,  —  and  had 
a  strong  desire  to  see  him. 

It  was  Nicodemus,  a  ruler  of  the  Jews,  and  a  member  of 
the  Sanhedrim,  or  council.  He  was  afraid  to  appear  among 
the  hearers  of  the  Nazarene  by  day,  lest  he  might  incur  the 
reproach  of  his  associates ;  and,  having  ascertained  where 
he  lodged,  he  left  his  own  house  at  evening,  drew  his  mantle 
*  Exodus  28  :  30.  Jahn's  Archae. 


BEGINNING    OF   HIS   MINISTRY.  55 

closely  round  his  head,  and  went  unobserved  to  the  place. 
Here  he  must  have  found  the  Saviour  alone;  for  he  at  once 
made  known  the  object  of  his  visit.  "  Rabbi,"  said  he, 
"we  know  thou  art  a  teacher  come  from  God;  for  no  man 
can  do  the  miracles  thou  doest,  except  God  be  with  him." 
Then  Jesus  told  him  of  the  necessity  of  regeneration  before 
he  could  understand  the  things  of  heaven. 

Long  and  earnestly  did  they  converse  together, —  the 
prophet  of  Galilee  and  the  ruler  of  the  people, —  the  latter 
devoutly  listening  as  Jesus  unfolded  to  him  the  first  lessons 
of  religion,  and  treasuring  in  his  heart  the  precepts  that 
for  the  first  time  met  his  ear. 

Nicodemus  seems  to  have  remembered  our  Saviour  with 
an  interest  he  never  could  lay  aside.  We  do  not  hear  that 
he  ever  publicly  professed  his  belief;  yet  he  afterwards,  on 
more  than  one  occasion,  showed  his  sincere  attachment  to 
Christ.  He  belonged  to  the  Sanhedrim  —  a  court  consisting 
of  seventy-two  members,  with  the  High  Priest  at  the  head, 
the  chief  priests,  elders  and  scribes,  completing  the  number. 
They  sometimes  held  their  councils  in  the  High  Priest's 
palace;  but  generally  in  the  council-house,  a  building 
near  the  Temple.  It  was  at  one  of  these  meetings,  when 
they  were-all  disposed  to  silence  Jesus,  and  had  sent  officers 
to  take  him,  that  Nicodemus  spoke  boldly  in  his  defence. 
Again  we  hear  of  him  at  the  burial  of  our  Lord. 

So  mild  and  yet  so  majestic,  so  firm  and  yet  so  gentle, 
was  the  character  of  Jesus,  that  he  commanded  the  re- 
spect and  won  the  love  of  all  who  saw  and  heard  him, 
•unless  they  were  blinded  by  the  strongest  prejudice.  Soon 
after  this  conversation  with  the  inquiring  ruler,  Jesus  and 
his  disciples — the  few  who  had  already  attached  them- 
selves to  him  —  went  into  the  country  of  Judea,  and  re- 


56  THE  LIFE   OF  JESUS. 

mained  there  several  weeks.  Many  people  followed  them  ; 
and  those  who  believed  on  the  teachings  of  Christ  were 
baptized  by  his  disciples. 

John  also  was  baptizing  in  Enon,  near  Salim,  a  place 
where  there  was  an  abundant  supply  of  water.  Soon  the 
news  reached  the  ears  of  John's  disciples  that  Jesus  and 
his  followers  were  attracting  the  people  to  them,  and  admin- 
istering baptism ;  and  they  went  to  their  master  with  bitter 
complaints.  He  reproved  them  for  their  jealousy,  and 
reminded  them  that  he  had  often  told  them  he  was  not  the 
Christ,  but  had  come  into  the  world  to  prepare  the  way 
before  him.  When  Jesus  heard  the  rumor  that  his  disciples 
baptized  more  persons  than  John,  he  left  that  part  of  the 
country,  and  passed  through  Samaria,  on  his  way  to  Gal- 
ilee. He  was  not  willing  unnecessarily  to  offend ;  he 
desired  to  make  peace  and  to  conciliate  when  he  could ;  and 
by  no  means  would  he  be  considered  the  rival  of  John. 

Very  soon  after,  this  holy  man  was  cast  into  prison,  by 
the  order  of  Herod  Antipas,  the  son  of  Herod  the  Great, 
who  was  King  of  Judea  when  Jesus  was  born. 

His  crime  was  that  he  had  been  faithful  in  reproving  the 
sins  of  that  king,  and  especially  that  he  had  declared  it 
unlawful  when  Herod  took  his  brother  Philip's  wife,  and 
made  her  his  own.  For  this  he  was  seized  and  imprisoned 
in  the  remote  fortress  of  Machserus,  east  of  the  Dead  Sea, 
where  he  remained  until  his  death. 

After  this  Jesus  left  Judea,  and  journeyed  homeward. 
Late  in  the  autumn  he  reached  Sychar,  or  Shechem,  a  city 
of  Samaria,  and  seated  himself  at  mid-day  by  Jacob's  well, 
without  the  walls,  to  rest.  The  Samaritans  and  Jews  were 
bitterly  opposed  to  each  other.  The  Jews  worshipped  only 
in  Jerusalem,  while  the  Samaritans  had  built  a  temple  on 


BEGINNING   OF   HIS   MINISTRY.  59 

Mount  Gerizim,  and  contended  that  Moses  had  so  directed. 
They  received  the  five  books  of  Moses,  and  rejected  the 
other  Scriptures.  In  consequence  of  this  hatred,  the  Jews 
held  no  intercourse  with  them,  and  regarded  them  as  the 
worst  of  the  human  race. 

Shechem  lay  in  a  valley  between  Mount  Gerizim  and 
Mount  Ebal.  On  the  latter  the  law  was  read  to  the  as- 
sembled tribes,  and  then  the  blessings  and  cursings  pro- 
nounced alternately  from  one  to  the  other,  as  Moses  had 
given  commandment  previous  to  his  death.  * 

Here,  by  this  well,  that  had  once  belonged  to  the  patri- 
arch, our  Saviour  was  seated,  when  a  woman,  bearing  a 
pitcher  upon  her  head,  came  to  draw  water.  She  was  a 
Samaritan,  and  saw,  from  his  appearance,  that  the  stranger 
was  a  Jew,  so  that  she  was  not  a  little  surprised  when  he 
asked  her  for  some  water  to  drink.  She  was  surprised  that 
a  Jew  should  ask  a  favor  of  a  Samaritan,  arid  she  told  him 
so.  Jesus  answered,  if  she  knew  who  it  was  that  asked 
her  for  water,  she  would  ask  of  him,  and  he  could  give  her 
living  water,  which,  if  she  tasted,  she  would  thirst  no  more. 
Immediately  she  desired  him  to  give  her  some ;  but  he 
replied  by  telling  her  many  things  of  herself  that  no  ordi- 
nary stranger  could  have  known.  Looking  earnestly  at 
him,  she  said,  "  Sir,  I  perceive  thou  art  a  prophet."  Then 
our  Lord,  after  giving  her  much  instruction,  assured  her 
that  he  was  the  true  Messiah. 

The  woman  set  down  her  water-jar,  and  hastened  back  to 
the  city,  where  she  called  one  and  another  of  her  friends  to 
go  with  her  and  see  this  remarkable  man,  who  she  intimated 
might  be  the  Christ.  While  he  still  talked  with  the  woman, 
the  disciples,  who  had  gone  into  Shechem  to  buy  food,  re- 

5* 


60  THE  LIFE   OF  JESUS. 

turned,  and  wondered  to  find  him  thus  engaged,  though 
they  did  not  dare  to  express  their  surprise.  When  she  had 
left  him,  they  pressed  him  to  eat. 

He  declined  their  entreaties,  and  told  them  he  had  meat 
to  eat  which  they  knew  not  of.  Then,  seeing  the  people 
coming  from  the  city  gates  and  crossing  the  fields  that  lay 
between  them,  he  said  to  his  disciples,  "  Behold  !  the  fields 
are  white  already  to  the  harvest."  They  wondered  at  his 
meaning,  for  it  was  yet  four  months  before  April,  the  time 
of  harvest ;  but  they  understood  it  when,  soon  afterwards, 
they  saw  the  crowd  gathered  around  him,  anxious  to  hear 
the  words  of  eternal  life. 

When  our  Lord  had  finished  speaking,  his  hearers  en- 
treated that  he  would  remain  with  them ;  and  he  consented, 
and  abode  two  days  in  their  city. 

Afterwards  the  little  company  pursued  their  journey  as 
far  as  Cana,  where  he  had  performed  his  first  miracle. 

All  the  way  through  Galilee,  wherever  Jesus  had  stopped, 
he  had  been  gladly  received.  Some  had  met  him  at  Jeru- 
salem ;  others  had  heard  of  his  miracles,  and  were  desirous 
of  being  healed. 

While  at  Cana,  a  nobleman  from  Capernaum  —  a  day's 
journey  or  twenty  miles  distant  —  came  to  see  him,  and 
entreated  him  to  heal  his  son,  who  was  at  the  point  of  death. 
Jesus  told  him,  unless  he  could  see  some  signs  and  wonders, 
he  would  not  believe ;  but  the  nobleman  replied  by  urging 
him  to  return  with  him  to  his  home  and  restore  his  child 
before  it  was  too  late.  Our  Lord  at  this  time  had  not 
restored  the  dead  to  life,  and  the  anxious  parent  did  not 
know  that  he  could  or  would  do  it  now.  He  was  only  fear- 
ful lest  his  child  might  die  in  his  absence. %  Jesus  read  his 
thoughts,  saw  his  distress,  and  calmly  said  to  him,  "  Thy 


BEGINNING   OF   HIS  MINISTRY.  61 

son  liveth."  It  was  enough;  there  was  no  distrust;  the 
joyful  father  turned  his  face  homeward,  with  a  heart  full 
of  gratitude.  When  almost  there,  his  servants  came  to 
meet  him,  and  brought  the  tidings  that  his  son  was  living, 
that  the  fever  had  left  him  the  day  before  at  two  o'clock. 
At  that  season  of  the  year  the  seventh  hour  was  two  hours 
after  mid-day.  It  was  the  very  hour  when  Jesus  had  given 
him  the  assurance  that  his  child  should  recover ;  and  he 
believed,  and  all  his  family  and  household.  He  told  them 
what  Christ  had  done,  and  that  he  could  be  no  other  than 
the  Messiah  of  their  nation.  His  suffering,  dying  child  had 
been  restored  to  health,  and  he  could  no  longer  doubt. 

Then  Jesus  went  to  Nazareth,  his  early  home,  where  he 
had  passed  his  childhood  and  youth.  It  was  situated  in  a 
valley  surrounded  by  high  hills.  Here  he  must  have  found 
many  who  had  known  him  from  his  earliest  years,  who  had 
known  his  blameless  life  and  beautiful  character.  On  the 
Sabbath-day  he  entered  the  synagogue,  as  he  was  accus- 
tomed to  do  as  each  holy  day  returned ;  for  he  loved  the  day, 
and  set  us  an  example  of  attending  the  services  of  the  house 
of  God. 

The  synagogues  were  erected  for  the  weekly  worship  of 
the  Jews ;  and  it  was  regarded  as  a  mark  of  piety  to  build 
one.  In  each  there  was  an  altar  or  table,  where  the  book 
of  the  law,  or  the  roll  of  parchment  upon  which  the  law  was 
written,  was  spread.  The  best  or  chief  seats,  which  the 
Pharisees  loved,  were  near  to  the  ark  where  the  rolls  were 
preserved. 

The  women  were  seated  in  a  gallery,  enclosed  with  a  lat- 
tice, where  they  could  see  and  hear  all  that  was  going  on 
below. 

The  minister, —  called,  also,  the  ruler  of  the  synagogue, — 


62  THE   LIFE   OF  JESUS. 

whose  office  it  was  to  appoint  the  reader,  invited  Jesus  to 
read  the  lesson  for  the  day.  He  was  a  member  of  this 
synagogue,  and,  as  such,  was  invited  to  take  his  part  in  the 
service. 

The  passage  was  in  Isaiah,*  and  had  reference  to  himself. 
Having  finished  it,  Jesus  handed  the  roll  to  the  minister, 
and  sat  down  j  and,  while  the  eyes  of  all  were  upon  him,  he 
proceeded  to  explain  the  prophecy.  It  was  the  manner  of 
the  Jewish  teachers  to  stand  up  to  read,  and  to  sit  while 
instructing  the  people. 

At  first  they  listened  with  delight  and  surprise  at  the 
wisdom  that  fell  from  his  lips.  They  remembered  his  quiet, 
humble  life  when  he  dwelt  amongst  them,  and  wondered 
where  he  had  obtained  so  much  knowledge.  But,  as  he  pro- 
ceeded to  tell  them  of  their  blindness,  and  that  he  could  not 
do  many  miracles  there  because  they  would  not  believe, 
that  a  prophet  would  not  be  accepted  in  his  own  country, 
they  were  disappointed  and  enraged.  Rising  from  their 
seats,  they  seized  him,  and  led  him  out  of  the  synagogue  up 
to  the  brow  of  a  high  hill  near  the  town,  intending  to  cast 
him  off  into  the  precipice  below.  Here  there  seems  to  have 
been  some  division  amongst  them.  Some  of  them,  more 
kindly  disposed,  endeavored,  perhaps,  to  prevent  the  cruelty 
of  the  others ;  and,  while  they  were  contending,  Jesus 
passed  through  the  midst  of  them,  and  made  his  escape. 

*  Isaiah  61 :  1. 


CHAPTER  V. 

Jesus  goes  to  Capernaum. — Miraculous  draught  of  fishes. — The  four 
disciples  called.  —  The  unclean  spirit  cast  out.  —  Peter's  mother-in-law 
healed.  —  Jesus  goes  through  Galilee.  —  The  leper  healed.  —  Some 
account  of  the  leprosy.  —  The  paralytic  healed.  —  Matthew  called. 

OUR  Lord  next  went  to  Capernaum  to  reside ;  and  here 
lie  walked  frequently  on  the  borders  of  the  lake. 

The  inhabitants,  many  of  them,  were  fishermen,  and 
made  their  living  by  selling  the  fish  that  abounded  in  those 
waters. 

One  day,  as  he  was  preaching,  finding  himself  thronged 
too  closely  by  the  crowd,  he  desired  to  enter  a  boat  that  lay 
near.  It  belonged  to  Peter,  who  was  washing  his  nets  at  a 
little  distance.  At  the  voice  of  Jesus,  he  quickly  left  his 
employmentj  and,  at  his  request,  pushed  the  boat  from  the 
shore. 

Then,  seating  himself  in  it,  the  Saviour  taught  the  people 
who  gathered  around  him  to  the  water's  edge. 

After  he  had  finished  speaking,  and  the  assembly  had  dis- 
persed, he  turned  to  Peter,  and  bade  him  let  down  his  net 
into  the  sea. 

Peter  replied  that  he  and  his  companions  had  been  toiling- 
all  night  without  success,  but,  if  Jesus  said  the  word,  they 
would  again  make  the  attempt. 

Then  they  let  down  the  net,  and  immediately  it  was 


66  THE   LIFE   OF   JESUS. 

filled,  so  that  Peter,  and  Andrew,  who  was  with  him,  beck- 
oned to  their  partners,  James  and  John,  to  come  to  their 
assistance. 

They  brought  their  boat  alongside,  and  soon  both  the 
vessels  were  filled  with  the  fish,  and  began  to  sink. 

Alarmed  at  their  danger,  Peter  fell  down  at  Jesus'  knees 
and  cried  out,  "  Depart  from  me,  for  I  am  a  sinful  man,  0 
Lord !  "  but  Jesus  said  unto  him,  "  Fear  not,  Simon;  from 
henceforth  thou  shalt  catch  men." 

No  longer  should  it  be  the  sole  business  of  his  life  to 
provide  food  for  the  body,  but  he  should  become  a  preacher 
of  the  gospel. 

To  Andrew  and  Peter,  both,  he  said,  "  Come  ye  after  me, 
and  I  will  make  you  fishers  of  men;  "  and  they  left  their 
nets  and  followed  him. 

Afterwards,  finding  James  and  John  sitting  in  a  boat 
mending  nets,  Jesus  called  to  them,  also,  to  come  and 
follow  him.  At  once  they  left  Zebedee  their  father  with 
the  hired  servants,  and  went  with  him,  from  that  time,  to  be 
his  friends  and  followers.  They  needed  no  argument  to 
convince,  no  entreaties  to  persuade,  for  they  had  heard  of 
the  Saviour's  baptism  at  the  Jordan  and  the  testimony  of  the 
Holy  Spirit ;  these  had  themselves  witnessed  the  miraculous 
draught  of  fishes,  and  were  sure  that  he  was  the  Christ. 
With  these  disciples,  Jesus  returned  to  the  village  of  Ca- 
pernaum,—  the  village  of  comfort,  or  lovely  village,  as  it 
was  called,  because  there  was  a  delicious  spring  of  water 
there, —  an  important  matter  in  a  country  that  was  often 
parched  with  intense  heat,  and  where  springs  and  wells  were 
rare  and  highly  prized. 

Here  he  taught  in  the  synagogues  on  the  Sabbath,  and 
the  people  gladly  heard  him  :  while  they  marvelled  at  doc- 


BEGINNING    OF   HIS   MINISTRY.  67 

trines  so  unlike  those  taught  by  the  Scribes  and  Pharisees, 
—  doctrines  that  urged  upon  them  love  to  their  enemies,  as 
well  as  their  neighbors.  On  one  occasion,  as  our  Lord  was 
preaching,  a  man  in  the  assembly,  possessed  of  an  unclean 
spirit,  cried  out,  "Let  us  alone  !  what  have  we  to  do  with 
thee,  Jesus  of  Nazareth?  "  Immediately  he  rebuked  the 
spirit,  and  the  lunatic  recovered  his  right  mind. 

What  this  disease  was,  we  have  difficulty  in  deciding. 
Some  suppose  it  was  a  real  possession  of  the  individual  by 
the  agents  of  Satan.  Others,  that  it  was  a  figurative  way  of 
speaking  of  derangement,  and  was  a  mental  malady,  more 
violent  than  any  known  in  our  time. 

When  the  services  of  the  synagogue  were  closed,  our 
Lord  accompanied  Peter  to  his  house,  and  James  and  John 
went  with  them. 

Here  they  found  the  mother-in-law  of  Peter  very  ill  with 
a  fever ;  and  the  family  came  to  Jesus,  beseeching  him  to 
have  pity  on  her,  and  make  her  well. 

Ever  ready  to  relieve  the  sorrows  of  the  distressed,  he 
went  with  them  into  the  sick  room,  and  stood  beside  the 
sufferer's  bed.  Then,  taking  her  by  the  hand,  he  gently 
lifted  her  up. 

Instantly  the  fever  left  her,  and  she  arose  from  her  bed, 
and  assisted  in  preparing  a  repast  for  their  benefactor  and 
guest. 

The  Jews  rose  at  dawn  of  day,  and  breakfasted  at  an 
early  hour ;  at  eleven  they  made  a  light  dinner,  consisting 
chiefly  of  fruits,  honey,  milk  and  rice,  or  other  vegetables. 

Their  ordinary  beverage  was  water  drawn  from  the  public 
wells  and  fountains ;  and  this  they  never  refused  to  any  one, 
without  a  gross  breach  of  hospitality. 

Their  principal  meal  was  at  sunset ;  and  when  a  feast  was 


68  THE  LIFE   OF  JESUS. 

made,  it  occurred  still  later  in  the  evening,  when  meats  and 
wines  were  the  chief  articles  used,  and  these  served  in 
various  ways.  They  were  careful  to  wash  their  hands 
before  eating ;  and,  as  no  knives  and  forks  were  used,  this 
was  the  more  requisite. 

The  blessing  they  asked  before  and  after  meals  was  in 
these  words  :  "  Blessed  be  thou,  0  Lord  our  God  !  the  King 
of  the  world,  who  hast  produced  this  food  or  this  drink  from 
the  earth  and  the  vine." 

The  latter  clause  was  varied,  as  it  was  pronounced  over 
the  wine  or  the  food. 

The  younger  women  were  not  admitted  to  the  same  table 
with  the  men,  but  often  served  the  guests. 

At  sunset,  the  people,  hearing-  that  our  Lord  was  at 
Peter's  house,  came  crowding  around  the  porch,  bringing 
those  who  were  diseased,  or  possessed  with  evil  spirits ;  and 
he  healed  them  all.  None  were  sent  disappointed  away ; 
the  lame  walked  with  firm  step,  the  blind  gazed  with 
delight  at  the  landscape,  from  which  they  had  been  so  long 
shut  out,  and  the  poor  lunatic  rejoiced  in  calm  and  peaceful 
thoughts. 

Early  the  next  morning,  before  it  was  day,  Jesus  arose, 
and  left  the  house,  and  went  forth  to  a  solitary  place  to 
pray. 

There  were  places  for  prayer  erected  for  those  who 
desired  to  be  undisturbed,  sometimes  by  the  sea-shore,  and 
sometimes  in  groves. 

They  were  built  of  stone,  and  were  simple  enclosures, 
devoted  to  religious  worship  and  contemplation,  capable  of 
holding  but  few  persons. 

It  may  have  been  to  one  of  these  that  our  Lord  resorted 
at  this  time. 


BEGINNING   OF   HIS  MINISTRY.  69 

As  soon  as  Peter  and  his  associates  learned  that  the 
Master  was  gone,  they  went  to  seek  him.  Having  found 
him,  they  entreated  him  not  to  leave  them,  for  many  were 
inquiring  for  him.  But  our  Lord  did  not  return.  He 
assured  them  he  must  preach  the  gospel  in  other  cities,  for 
therefore  he  was  sent;  and  they  went  with  him  to  the 
neighboring  towns. 

Afterwards  Jesus  went  throughout  Galilee,  preaching  the 
gospel  and  healing  the  sick ;  and  his  disciples  went  with 
him,  while  multitudes  followed  from  Jerusalem  and  Judea 
and  from  beyond  Jordan. 

Once,  as  they  were  entering  a  certain  city,  they  met  a  leper 
in  the  way,  who  came  and  knelt  before  Jesus,  and  entreated 
him  to  have  mercy  upon  him,  saying,  "Lord,  if  thou  wilt, 
thou  canst  make  me  clean." — What  was  our  Lord's  reply  ? 

The  leprosy  was  a  dreadful  (Jisease,  and  those  afflicted 
with  it  were  forbidden  to  enter  any  dwelling,  or  come  near 
their  fellow-men.  They  were  not  permitted  to  drink  from 
a  running  stream,  but  were  glad  to  slake  their  thirst  at 
pools  of  stagnant  water.  When  they  saw  any  one  approach, 
they  would  cover  their  heads  with  their  mantles,  and  cry  out 
"  Unclean  !  unclean  !  " 

The  disease  was  contagious,  and  so  loathsome  and  painful 
that  all  were  afraid  of  it.  It  was  slow  in  its  progress, 
covering  the  person  at  first  with  white  spots,  which  gradu- 
ally became  darker,  while  the  joints  grew  loose  and  fell 
apart,  until  the  limbs  were  gone. 

This  poor  man  had  heard  of  Jesus, — of  his  compassion  for 
distress,  and  his  power  to  heal, — and  he  hoped  he  might  feel 
pity  for  him.  Nor  did  our  Saviour  shrink  from  his  touch, 
but,  placing  his  hand  upon  him  as  he  knelt  there,  in 
tones  of  sympathy  and  kindness  he  said,  "  I  will,  be  thou 
6 


70  THE   LIFE   OF   JESUS. 

clean."  The  leprosy  at  once  vanished ;  health  and  vigor  took 
its  place,  and  he  rose  from  his  knees  rejoicing. 

Then  Jesus  directed  him  to  go  to  the  priest  arid  make  the 
requisite  offering,  but  to  tell  no  man  what  had  been  done  for 
him. 

The  law  enjoined  that,  when  a  man  wras  healed  of  leprosy, 
he  should  be  examined  by  the  priest,  and,  if  perfectly 
restored,  he  should  offer  two  living  birds,  either  doves  or 
young  pigeons. 

These  he  would  get  a  friend  to  present  for  him,  and  with 
them  some  cedar- wood,  scarlet  dye  and  hyssop,  which  last 
was  an  odoriferous  plant,  bitter  to  the  taste. 

One  of  the  birds  was  then  slain,  and  the  priest,  dipping 
the  other  with  the  scarlet  and  hyssop  into  its  blood, 
sprinkled  the  lately  leprous  man  seven  times.  After  this 
he  let  the  living  bird  go  free ;  a  symbol  that  the  man  was 
free  from  his  distressing  rilalady. 

It  must  have  been  to  this  ceremony  David  referred,  when 
he  said,  "  Purge  me  with  hyssop,  and  I  shall  be  clean.'7 

After  an  absence  of  many  days,  our  Lord  returned  to 
Capernaum ;  and  his  arrival  was  soon  reported  among  the 
people,  who  came  flocking  to  his  house  to  be  healed,  and 
comforted  in  body  and  mind. 

The  dwellings  of  the  Jews  were  generally  built  around 
an  open  square.  The  entrance  was  in  front,  leading  first 
into  a  porch,  where  was  a  stairway,  by  wThich  they  reached 
the  upper  rooms  and  the  roof. 

Opposite  the  entrance  was  a  door  that  opened  into  the 
court,  the  favorite  retreat  in  the  heat  of  the  day.  Over  it 
an  awning  was  extended  and  removed  at  pleasure.  Usually 
it  was  paved  with  marble,  and  sometimes  a  fountain  in  the 
centre  cooled  the  air.  When  a  large  company  was  invitod, 


BEGINNING    OF   HIS   MINISTRY.  71 

this  was  the  place  of  their  reception,  and  carpets  and  mats 
were  strewed  upon  the  pavement  for  their  accommodation. 

Around  this  was  a  piazza,  with  a  gallery  above,  supported 
by  columns.  The  roofs  were  flat,  and  where  the  houses 
were  contiguous  formed  a  pleasant  place  for  walking  in  the 
evening.  They  were  surrounded  by  tiles,  or  a  railing, 
—  which  was  required  by  a  law  of  Moses,  *  — so  low  as  to 
be  stepped  over  upon  the  side  next  to  a  neighbor's  dwelling, 
but  on  the  other  sufficiently  high  to  prevent  any  one  from 
falling. 

It  was  in  the  court  of  his  dwelling  that  at  this  time  our 
Lord  was  seated,  when  the  people  gathered  to  listen  to  his 
instructions.  Among  his  audience  were  Pharisees,  and  doc- 
tors of  the  law,  who  had  come  from  a  distance  to  see  if  the 
fr  (  ' 

rumors  concerning  him  were  correct,  and  to  satisfy  their 
t  curiosity.  Notwithstanding  the  bitterness  and  hatred  with 
which  this  class  of  men  ever  regarded  the  Saviour,  we  hear 
of  them  continually  as  his  listeners,  and  often  as  taking  long 
journeys  to  be  present  when  he  taught  the  people. 

Upon  this  occasion,  a  sick  man,  carried  by  four  persons, 
upon  his  bed,  came  to  be  cured  of  the  palsy.  Finding  it 
impossible  to  get  an  entrance  below,  through  the  porch  into 
the  court,  his  friends  carried  him  up  by  the  staircase  to  the 
roof.  As  they  looked  down  upon  the  assembly,  they  saw  in 
the  midst  of  it  the  Divine  Physician,  and  upon  him  every 
eye  was  bent. 

If  they  could  succeed  in  lowering  the  paralytic  to  the 
pavement  below,  they  believed  he  would  be  healed:  and 
they  determined  to  make  the  attempt.  The  court  was 
crowded, — the  porches,  the  galleries,  all  were  filled, —  and 

*  Deut.  22  :  8. 


72  THE  LIFE   OF  JESUS. 

yet  they  would  not  be  disheartened.  Breaking  away  the 
tiles,  and  removing  the  awning,  they  secured  the  bed  care- 
fully with  ropes,  and  let  it  down  directly  in  front  of  the 
place  where  Jesus  sat. 

When  he  saw  how  much  pains  they  had  taken  to  bring 
the  poor  man  to  him, —  saw  how  great  was  the  faith  of  the 
sufferer  in  his  power  to  do  him  good, —  he  bent  over  him, 
and  said,  "  Be  of  good  cheer,  thy  sins  are  forgiven  thee." 

Some  of  the  Pharisees  and  lawyers  murmured  at  this, 
and  called  it  blasphemy,  because,  they  said,  God  only  could 
forgive  sins,  and  they  knew  not  that  God  in  Christ  was 
there. 

Observing  their  displeasure,  and  unwilling  to  contend 
with  them  his  power  to  forgive  sin  as  well  as  to  heal  the 
body,  Jesus  said  to  the  man?  "Arise,  take  up  thy  bed  and 
walk!"  

Immediately  he  arose,  lifted  his  mat  from  the  ground, 
and  departed  with  joyful  heart  to  his  own  house,  to  meet 
there  the  congratulations  of  his  kindred  and  friends,  and  to 
express  to  them  his  gratitude  towards  his  gracious  and  con- 
descending benefactor.  As  he  passed  through  the  crowd, 
many  persons  exclaimed,  "Truly  we  have  seen  strange 
things  this  day;"  and  they  glorified  God,  who  had  given 
such  power  unto  men. 

As  yet,  they  understood  not,  and  were  slow  to  be  con- 
vinced, that  all  these  wonderful  works  they  beheld  were 
performed  by  the  Son  of  God.  In  their  blindness,  they 
Knew  him  only  as  one  like  themselves,  a  son  of  man. 

The  assembly  being  broken  up,  was  quickly  dispersed, 
and  Jesus  went  forth  to  walk  by  the  sea-shore.  His  way 
lay  through  the  village,  and  soon  his  attention  was  attracted 
to  a  publican  seated  by  the  road-side,  attending  to  the 


BEGINNING    OF   HIS   MINISTRY.  73 

receipt  of  taxes.  These  taxes  were  imposed  by  the  Roman 
government,  and  were  levied  upon  all  merchandise  exported 
or  imported  by  the  Jews.  The  tax-gatherers,  or  publicans, 
were  usually  selected  from  the  Jews,  and  were  detested  by 
their  countrymen. 

They  took  their  positions  at  the  gates  of  cities,  and  by 
the  highways,  to  examine  all  the  goods  that  passed,  and 
receive  duties  for  them.  Often  they  extorted  larger  sums 
than  were  required  by  law,  retaining  the  surplus  for  them- 
selves ;  in  this  way  increasing  the  odium  attached  to  them 
and  their  employment.  They  were  particularly  disliked 
and  despised  by  the  Pharisees,  who  prided  themselves  upon 
their  devotion  to  the  national  prosperity,  and  to  whom  the 
payment  of  taxes  to  the  Romans  was  like  an  acknowledg- 
ment of  their  right  to  supremacy  over  them. 

Approaching  the  publican,  our  Lord  bade  him  arise  and 
follow  him.  And  Matthew  —  for  this  was  his  name  —  im- 
mediately obeyed  the  call. 

We  have  no  reason  to  suppose  that  Matthew  was  guilty 
of  any  injustice  in  his  dealings  towards  his  fellows  ;  on  the 
contrary,  he  seems  to  have  been  respected,  although  his 
occupation  was  in  such  disrepute. 

He  knew  who  it  was  that  spoke  to  him  ;  he  knew  that  in 
going  he  must  leave  all  prospect  of  riches  and  earthly 
prosperity  ;  yet  he  did  not  hesitate. 

It  was  Jesus  who  called, — he  whose  wisdom  and  good- 
ness were  manifested  by  his  works  and  his  doctrines,  where- 
ever  he  went;  and,  in  simple  trust  and  confidence,  he  became 
a  disciple,  and  ever  after  remained  the  firm  and  faithful 
friend  of  his  Lord. 
6* 


PAET    III. 

THE    SECOND   YEAR  OF  OUR   LORD'S   MIN- 
ISTRY. 


CHAPTER   VI. 

Pool  of  Bethesda.  —  The  ears  of  barley  on  the  Sabbath.  —  The  withered 
hand.  — Jesus  at  the  Sea  of  Tiberias.  — Jesus  retires  to  the  mountain, 
and  chooses  the  Twelve  —  Sermon  on  the  Mount.  —  Healing  of  the 
centurion's  servant. 

THE  second  year  of  our  Lord's  ministry  was  opened  by 
his  attendance  upon  the  Passover  ;  and  the  first  mention  we 
have  of  his  presence  in  Jerusalem,  at  this  time,  was  on  the 
Sabbath,  at  the  Pool  of  Bethesda.  This  pool  was  by  the 
sheep-gate,  through  which  the  sheep  were  led  into  the  city 
for  sacrifice.  It  was  a  short  distance  from  the  Temple,  and 
had  five  porches,  or  covered  walks,  erected  near  it.  In 
these  were  gathered  the  sick  and  crippled ;  some  lying  upon 
their  beds,  and  others  sitting  by,  waiting  for  a  movement  of 
the  water. 

This  bath  appears  to  have  had  medicinal  properties ;  per- 
haps was  a  mineral-spring,  which  at  times  was  rendered 
more  effective  by  being  disturbed  either  by  a  shower  or 
subterranean  heat. 


SECOND    YEAR    OF   HIS   MINISTRY.  75 

The  Jews  believed  that  an  angel  descended  and  agitated 
the  water  at  certain  seasons.  As  a  people,  they  were  ac- 
customed to  attribute  all  favorable  occurrences  to  the  min- 
istry of  angels,  and  would  naturally  do  so  in  this  case. 
Those  who  could  bathe  directly  after  this  movement  were 
relieved  of  their  diseases,  whatever  they  were.  It  may  be 
they  experienced  no  instant  cure,  but  were  gradually  bene- 
fited by  the  healing  properties  of  the  water. 

Among  the  sufferers  waiting  on  that  day  was  a  poor  man 
who  had  been  diseased  thirty-eight  years ;  and  though  he 
had  often  attempted  to  bathe  there,  yet  always  some  one 
less  infirm  would  step  down  before  him,  and  he  would  be 
too  late. 

As  he  lay  stretched  upon  his  bed,  he  saw  Jesus  standing 
near,  and  beheld  in  his  face  the  compassion  that  he  felt. 
Nor  was  he  mistaken.  That  gracious  Physician  had  listened 
to  his  sighs,  had  read  in  his  troubled  expression  all  his 
wants ;  and,  turning  to  him,  he  asked  if  he  wished  to  be 
healed.  He  replied  that  he  had  no  one  to  help  him  into 
the  water  after  it  was  moved.  Then  said  Jesus,  "Rise, 
take  up  thy  bed  and  walk."  And  the  man  arose  in  the  full 
vigor  of  health,  lifted  his  mattress  from  the  ground,  and 
departed  to  his  house. 

The  stranger  to  whom  he  owed  this  happy  change  was 
gone ;  he  had  passed  through  the  crowd  and  was  out  of 
sight,  and  he  knew  not  who  it  Avas.  As  the  man  pursued 
his  way  through  the  porches  and  along  the  street,  the 
bystanders  began  to  blame  him  for  carrying  his  bed  on  the 
Sabbath.  But  he  answered  that  he  who  had  healed  him 
bade  him  do  it,  and  went  on. 

Afterwards  going  to  the  Temple,  to  offer  a  thank-offering, 
the  same  benevolent  stranger  entered ;  and  he  knew  that  it 


76  THE   LIFE   OF  JESUS. 

was  Jesus,  when  he  said  to  him,  "Behold,  thou  art  made 
whole.  Go  and  sin  no  more,  lest  a  worse  thing  come  unto 
thee." 

The  man  went  out,  and,  finding  those  who  had  before 
inquired  the  name  of  his  benefactor,  he  told  them  it  was 
Jesus.  Then  these  persons  were  angry  because  our  Lord 
healed  on  the  Sabbath  ;  and,  coming  to  him,  they  charged 
him  with  breaking  the  holy  day.  But  he  replied  that  he 
only  fulfilled  his  Father's  will,  and  that  his  Father  loved 
him,  and  approved  of  his  course.  This  made  them  still 
more  enraged,  and,  from  that  time,  they  never  ceased  to  per- 
secute him,  because  he  not  only  healed  on  the  Sabbath,  but 
called  God  his  Father.  But  our  Saviour  changed  not  on 
the  Sabbath,  or  on  any  other  day.  Whenever  an  opportu- 
nity offered,  he  was  ready  to  do  good  to  all  that  came  to 
him,  to  the  poor  and  needy  everywhere ;  and  among  those 
he  found  his  warmest,  truest  friends.  The  Jews  were  very 
strict  in  their  observance  of  the  Sabbath ;  adhering  to  the 
letter  of  the  law,  they  too  often  forgot  its  spirit. 

Their  Sabbath  commenced  at  sunset  on  Friday,  and  con- 
tinued until  that  hour  on  Saturday.  As  the  kindling  of  fires 
was  prohibited,  their  meals  were  cooked  on  the  day  previous, 
which,  on  this  account,  was  called  the  day  of  preparation. 

At  noon,  between  the  hours  of  their  Synagogue  and 
Temple  services,  they  partook  of  a  slight  repast ;  some- 
times it  was  a  feast  to  which  they  invited  strangers,  having 
been  made  ready  on  Friday.  After  sunset,  they  made  ar- 
rangements for  their  third  meal,  or  supper,  which  was  more 
sumptuous.  It  was  a  rule  of  the  Jewish  doctors,  that  what- 
ever could  be  done  for  the  sick  on  the  previous  day,  or 
deferred  until  the  morrow,  should  be  omitted  on  the  Sab- 
bath ;  and  it  was  customary  for  persons  with  chronic  dis- 


SECOND   YEAR   OF   HIS   MINISTRY.  77 

eases  to  wait  for  their  cure.  But  Jesus  bade  no  one  wait ; 
whoever  came  to  him  was  healed.  He  did  not  love  the 
Sabbath  less,  nor  intend  to  lead  others  to  disregard  it ;  but 
he  would  teach  the  Jews  that  a  merely  literal  cj^servance 
of  the  law,  without  a  care  for  the  comfort  and  wants  of 
others,  was  not  pleasing  in  the  sight  of  God. 

Soon  after  this  he  left  Jerusalem  with  his  disciples,  to 
return  to  Galilee.  As  they  were  walking,  one  Sabbath  day, 
through  the  fields,  they  gathered  the  ripe  barley  from  the 
bending  stalks  on  either  side  of  their  path.  They  were 
hungry,  and,  rubbing  it  in  their  hands  to  extract  the  grain, 
ate  it  as  they  walked.  Some  Pharisees,  ever  on  the  watch 
to  see  or  hear  some  evil  of  our  Lord  and  his  followers,  when 
they  saw  this,  accused  them  of  breaking  the  Sabbath.  But 
Jesus  said  to  them,  If  ye  had  known  what  this  meaneth, 
"  I  will  have  mercy  and  not  sacrifice,  ye  would  not  have 
condemned  the  guiltless.  For  the  Son  of  Man  is  Lord  even 
of  the  Sabbath  day." 

The  Pharisees  were  the  most  popular  sect  among  the 
Jews.  They  derived  their  name  from  the  Hebrew  word 
Pharash,  —  which  means  set  apart,  —  and  supposed  them- 
selves the  favorites  of  Heaven.  They  prided  themselves 
upon  the  rigid  observance  of  all  the  laws  and  ceremonies 
instituted  by  Moses,  and  such  as  had  been  handed  down  by 
the  tradition  of  their  fathers.  But,  while  they  paid  such 
special  regard  to  the  external  forms  of  religion,  their  hearts 
were  filled  with  pride  and  hypocrisy.  Their  prayers  were 
often  paraded  at  the  corners  of  the  streets,  and  a  trumpet 
was  blown  to  announce  their  bestowal  of  alms  to  the  poor. 
They  wore  deep  fringes  on  their  garments  as  a  proof  of 
their  peculiar  piety,  and  upon  their  foreheads  broad  phy- 
lacteries. These  were  pieces  of  parchment,  upon  which 


78  THE  LIFE   OF  JESUS. 

were  written  passages  of  Scripture,  bound  with  ribbons 
around  the  head,  and  worn  when  they  attended  the  syna- 
gogue, and  at  morning  and  evening  prayer.  They  also 
fasted  twice  a  week  ;  on  Thursday,  the  day  they  supposed 
Moses  ascended  on  Sinai  to  receive  the  law,  and  on  Monday, 
when  he  descended. 

Soon  after  his  arrival  in  Galilee,  as  Jesus  entered  one  of 
the  synagogues  on  the  Sabbath,  he  found  a  man  sitting  at 
the  door  who  had  his  right  hand  withered ;  and  around  stood 
Pharisees  and  scribes,  watching  to  see  what  he  would  do. 
Knowing  their  thoughts,  he  said  to  the  cripple,  "Rise  up 
and  stand  forth  in  the  midst."  Then  turning  to  these  men, 
so  eager  to  accuse  him,  he  asked  whether  it  was  lawful  to 
do  good  or  to  do  evil  on  the  Sabbath  day ;  to  save  life,  or  to 
destroy  it.  With  his  eyes  still  fixed  upon  them/ and  with 
grief  for  the  hardness  of  their  hearts,  he  said  to  the  man, 
"  Stretch  forth  thy  hand ;"  and  he  did  so.  It  was  no  longer 
withered,  but  strong  and  vigorous  as  the  other.  At  the 
sight,  the  enraged  Pharisees  could  not  conceal  their  hatred, 
but  went  and  consulted  with  the  Herodians,  so  called 
because  followers  of  Herod,  that  they  might  take  some 
measures  to  destroy  him. 

Finding  they  were  determined  to  injure  him,  our  Lord 
left  that  part  of  the  country,  and  returned  to  the  borders 
of  the  lake,  whither  great  multitudes  followed  him  from 
various  parts  of  the  land,  from  Jerusalem,  and  beyond 
Jordan.  Again  he  taught  by  the  sea-side,  and  the  crowd 
pressed  upon  him  so  closely  that  he  desired  his  disciples  to 
procure  him  a  boat  where  he  might  sit  and  teach  them. 
When  this  was  ready,  he  entered  and  sat  where  he  could  be 
easily  approached  by  those  who  wished  to  be  healed. 

A  year  had  now  passed  since  Jesus  had  called  one  and 


SECOND   YEAR    OF   HIS    MINISTRY.  79 

another  to  follow  him ;  and  ever  since  they  had  been  witk 
him,  listening  to  his  precepts,  and  studying  the  blessed 
example  of  his  life.  It  was  about  this  time  he  retired,  one 
evening,  to  a  mountain  in  Galilee,  which,  from  its  seclusion, 
seems  to  have  been  a  favorite  resort,  and  spent  the  night  in 
prayer.  Early  in  the  morning,  he  sent  for  his  disciples,  and 
selected  the  twelve  to  be  his  Apostles.  He  gave  them  power 
to  heal  all  diseases,  and  to  cast  out  evil  spirits.  The  names 
of  these  chosen  followers  were,  first,  Simon  Peter,  or  Cephas, 
as  our  Lord  called  him,  from  the  firmness  and  boldness  of 
his  character.  Ardent  and  impulsive, he  was  often  in  error; 
yet  his  heart  was  full  of  love  to  his  Master,  who  seems  to 
have  been  strongly  attached  to  him.  Andrew,  his  brother, 
was  much  united  with  him  in  purpose  and  action;  with 
less  strength  of  character,  he  appears  ifo  have  been  led  and 
influenced  by  Peter.  James  and  John,  the  sons  of  Zebedee 
and  Salome,  were  called  by  our  Lord  Boanerges,  or  sons 
of  thunder ;  yet  they  were  so  mild  and  gentle  in  their  char- 
acter, it  is  not  easy  to  see  the  reason  for  their  obtaining 
such  an  appellation.  John  was  the  favorite  disciple  of 
Jesus.  At  the  last  Passover  he  sat  next  his  Lord,  and 
leaned  his  head  upon  his  bosom.  His  loveliness  endeared 
him  to  his  Master ;  he  was  with  him  in  the  scene  of  the 
transfiguration,  in  the  garden  of  Gethsemane,  and  at  the 
cross  Jesus  intrusted  to  his  care  his  dearest  earthly  friend, 
his  mother.  Matthew,  or  Levi,  was  the  tax-gatherer,  who 
left  his  office  and  his  gains  at  the  call  of  Jesus.  Philip  was 
from  the  same  place,  or  near  it,  as  Peter  and  Andrew,  and 
was  probably  an  early  friend  of  the  brothers.  Bartholomew 
is  supposed  to  be  the  same  with  Nathanael,  whom  Jesus 
loved  for  his  truthfulness,  and  whom  he  declared  to  be  an 
Israelite  without  guile.  Thomas  was  of  a  cool  and  reflect- 


80  THE   LIFE   OF  JESUS. 

ing  temper.  He  needed  proof  to  convince  him  of  the  truth, 
and  would  not,  like  Peter,  yield  to  impulse  or  excitement. 
Lebbeus,  or  Thaddeus,  is  also .  called  Judas ;  he  was  the 
brother  of  James,  and  son  of  Mary  and  Cleophas.  This 
Mary  was  the  sister  of  our  Lord's  mother,  and  had  the  same 
name,  which  was  not  unusual  in  Jewish  families.  He  was 
the  same  Judas  that  wrote  the  epistle  of  Jude.  Those 
brothers  are  spoken  of  as  the  brethren  of  Jesus ;  and,  as  it 
was  the  custom  among  the  Jews  to  speak  of  near  relations 
as  brethren,  we  may  conclude  he  had  none  of  nearer  kindred 
to  claim  the  title.  If  he  had  brothers,  the  sons  of  Mary, 
his  mother,  he  would  naturally  have  intrusted  that  mother 
to  their  care,  when  he  was  parted  from  her.  James,  the 
brother  of  Jude,  was  the  most  gifted  and  learned  of  all  the 
apostles;  and  his  epistle  addressed  to  the  twelve  tribes  of  the 
scattered  Jews  abounds  in  passages  of  the  finest  writing. 
Simon  Zelotes  was  a  Canaanite,  and  was  named  Zelotes 
from  a  sect  of  Zealots,  to  which  he  belonged  before  he  be- 
came a  disciple.  Last  of  all,  we  have  Judas  Iscariot, 
so  named  from  Carioth,  the  town  of  his  birth.  He  was 
appointed  treasurer  of  the  little  band,  and  carried  the  purse 
in  which  they  placed  their  common  funds. 

After  this  selection  of  the  Apostles,  Jesus  descended  into 
the  plain,  where  a  great  multitude  had  collected  from  Judea 
and  Jerusalem,  and  the  coasts  of  Tyre  and  Sidon.  They 
caine  to  hear  the  new  Teacher,  and  to  be  healed  of  their  dis- 
eases. Those  of  them  who  could  get  near  to  him  would 
touch  him,  and  were  instantly  made  well ;  for  there  went 
virtue  out  of  him,  and  healed  them. 

Finding  the  people  gathered  around  him  in  still  greater 
numbers,  our  Lord  retired  again  to  the  mountain,  and  on  a 
gentle  declivity  seated  himself  with  his  disciples.  It  was  in 


SECOND   YEAR    OF   HIS   MINISTRY.  81 

the  spring  of  the  year,  and  his  heart  rejoiced  in  the  beauty 
of  the  scene,  in  the  loveliness  that  nature  spread  before  him, 
in  the  flowers  at  his  feet,  and  the  birds  whose  songs  of 
praise  filled  the  air. 

The  multitude  who  had  followed  drew  near  and  listened, 
as  he  now  taught  them  lessons  of  heavenly  wisdom.  Al- 
though the  synagogues  were  always  open  to  our  Saviour 
when  he  chose  to  address  the  people,  yet  he  delighted  to 
instruct  them  in  the  open  air  ;  to  draw  around  him  a  group, 
or  a  larger  audience,  by  the  sea-shore  or  on  the  mountain 
side,  and  tell  them  the  way  of  salvation.  He  would  point 
them  to  the  waving  grain,  or  the  bird  that  took  its  swift 
flight  over  their  heads,  and  draw  from  each  a  lesson  of  the 
shortness  of  life,  or  of  dependence  upon  an  overruling 
Providence. 

Upon  this  occasion,  as  he  looked  down  upon  the  many 
who  with  uplifted  faces  pressed  to  hear  his  words,  he 
preached  a  full  and  clear  statement  of  the  duties  they  must 
fulfil ;  of  love  to  God  and  man,  of  the  blessings  they  might 
reap  in  this  life,  of  those  they  would  surely  find  in  the 
world  to  come,  if  they  would  take  up  their  cross  and  follow 
him.  He  told  them  it  was  more  blessed  to  suffer  for  his 
sake  than  to  abound  in  riches  and  honors  of  a  worldly  sort ; 
and  he  promised  those  that  mourned  here,  and  endured  per- 
secutions for  the  sake  of  righteousness,  that  they  should 
rejoice  hereafter,  and  find  their  reward  in  heaven. 

As  our  Lord  was  returning  to  Capernaum,  after  his  ser- 
mon upon  the  mountain,  at  his  entrance  into  the  village  he 
observed  a  company  of  men  approaching  him.  They  were 
not  those  who  usually  followed  his  steps,  but  men  advanced 
in  years,  and  of  wealth  and  station,  as  was  evident  from 
their  dress  and  appearance.  After  the  usual  salutations  had 
7 


82  THE  LIFE   OF  JESUS. 

been  exchanged,*  they  informed  Jesus  that  they  had  come 
to  him  to  ask  a  favor  in  behalf  of  a  friend.  This  friend  was 
a  centurion,  an  officer  in  the  Roman  army,  at  the  head  of  a 
hundred  soldiers ;  yet  he  had  built  them  a  synagogue,  and 
was  greatly  attached  to  their  nation.  He  had  a  favorite 
servant  lying  ill  with  the  palsy ;  the  physicians  could  do  him 
no  good,  and  his  life  was  despaired  off.  His  master  was 
grieved  to  the  heart  at  the  thought  of  losing  one  so  faithful 
and  devoted  to  his  service,  and,  as  a  last  resort,  determined 
to  apply  to  the  prophet  of  Nazareth  to  heal  him. 

In  the  hope  that  the  elders  might  prevail  upon  him  to 
grant  his  request,  he  had  sent  them  in  his  stead.  Having 
delivered  the  message,  they  besought  Jesus  that  he  would 
go  with  them,  for  they  said  he  was  worthy  for  whom  he 
should  do  this.  He  replied,  "  I  will  come  and  heal  him," 
and  he  went  with  them. 

As  they  passed  through  the  streets,  many  persons  joined 
them ;  for,  as  our  Saviour  walked  in  the  cities  and  villages 
of  the  land,  he  continually  attracted  to  him  such  as  were 
glad  to  listen  to  his  words,  or  desired  relief  from  their  mal- 
adies. Nor  were  they  ever  driven  from  him  by  his  indiffer- 
ence, or  repelled  by  severity.  No  weariness  of  body  or 
anguish  of  mind  for  a  moment  induced  him  to  be  insensible 
to  their  wants.  However  frequent  their  appeals,  they  never 
ceased  to  find  in  him  the  same  infinite  condescension  and 
compassion  that  first  brought  him  to  the  world. 

When  they  drew  near  the  house  of  the  centurion,  some 
persons  were  seen  coming  from  the  porch,  and  advancing  to 
meet  them.  They  also  had  a  message  for  Jesus.  The 
centurion,  fearing  he  had  asked  too  great  a  favor  in  desiring 
him  to  enter  beneath  his  roof,  sent  other  friends  to  say  that 

*  Peace  be  unto  you. 


SECOND   YEAR   OF   HIS   MINISTRY.  83 

he  was  not  worthy  to  receive  him,  nor  was  he  worthy  to  go 
to  him,  but,  if  he  would  speak  the  word,  he  knew  his  servant 
would  be  healed. 

For  he  was  a  man  under  authority,  and  had  others  under 
him,  who  obeyed  his  slightest  command ;  and  he  was  sure 
that  Jesus  had  the  same  power  over  diseases,  that  he  could 
bid  them  depart  and  they  would  obey  him. 

To  all  this  our  Lord  listened  with  pleasure  and  surprise ; 
and,  turning  to  the  people  who  followed,  he  said,  "  I  have 
not  found  so  great  faith,  no,  not  in  Israel !  " 

Here  was  a  Roman  who  trusted  in  him,  believed  in  his 
power  to  save,  and  openly  avowed  his  belief,  while  many  of 
his  own  countrymen  rejected  and  persecuted  him. 

Then  he  bade  the  centurion's  friends  return  to  him,  for, 
as  he  had  believed,  so  it  should  be  done  unto  him. 

At  these  words  they  left  him,  and,  entering  the  house, 
found  the  sick  man  restored  to  health. 


CHAPTER  VII. 

"Widow  of  Nain.  — John  the  Baptist  sends  to  Jesus  from  prison.  — Jesus 
reproves  the  cities  of  Chorazin  and  Bethsaida.  —  At  the  house  of  Simon 
is  anointed  with  spikenard.  —  Jesus  again  goes  through  Galilee  with 
the  twelve.  —  Heals  the  demoniac.  —  The  scribes  and  Pharisees  seek  a 
sign.  —  His  mother  and  brethren  seek  Jesus.  —  Jesus  at  the  table  of  a 
Pharisee,  —  Luke  11. — Discourses  to  the  multitude. — Relates  many 
parables  at  the  sea-side.  —  Jesus  crosses  the  lake.  —  The  tempest 
stilled.  —  The  demoniacs  of  Gadara. 

THE  next  day  Jesus  left  Capernaum  with  his  disciples,  and 
many  of  the  people  followed  them.  Their  way  led  to  Nain, 
a  city  a  day's  journey  distant,  near  the  foot  of  Mt.  Tabor. 

As  they  approached  the  place  towards  evening,  they  met 
a  funeral  procession  passing  from  the  gates. 

The  burial-places  among  the  Jews  were  usually  remote 
from  their  dwellings;  sometimes  in  the  midst  of  fields  or 
gardens,  and  sometimes  in  the  sides  of  rocks.  They  fre- 
quently had  private  sepulchres,  where  only  a  particular 
family  and  their  kindred  were  interred. 

Upon  this  occasion  the  funeral  was  that  of  a  young  man, 
the  only  son  of  his  mother,  and  she  a  widow. 

He  seems  to  have  been  much  beloved,  and  his  death  to 
have  awakened  unusual  sympathy  in  behalf  of  the  desolate 
parent,  for  many  of  the  inhabitants  of  Nain  walked  in  the 
train  of  mourners. 

As  they  moved  on  their  way  to  the  graves,  sounds  of 
grief  filled  the  air ;  for,  besides  the  sorrow  of  the  mother, 
there  were  some  hired  for  the  purpose,  who  uttered  loud 


SECOND    YEAR   OF    HIS    MINISTRY.  85 

lamentations,  -while  others  carried  musical  instruments  that 
sent  forth  wailing  notes. 

Now  and  then  these  sounds  were  hushed  to  silence,  and 
the  minstrels  rehearsed  the  virtues  and  loveliness  of  the 
deceased,  until  fresh  peals  of  mourning  overpowered  their 
voices. 

In  the  midst  of  these  signs  of  woe,  our  Saviour  saw  the 
poor  widow,  childless  and  heart-broken,  bowed  down  with 
grief.  Touched  with  compassion,  he  drew  near,  and  said 
to  her,  "Weep  not!" 

Moved  by  the  kindness  and  sweetness  of  the  Saviour's 
voice,  she  raised  her  tearful  eyes,  and  looked  upon  a  face 
full  of  pity, —  the  face  of  Jesus, —  and  was  comforted. 

Then  turning  to  the  bier  whereon  the  body  of  the  young 
man  lay,  wrapped  in  folds  of  linen,  he  touched  it,  and  the 
bearers  stood  still,  while  all  around  looked  on  in  wonder  and 
silence. 

They  had  heard  of  the  cures  which  Jesus  had  performed ; 
some  of  them,  perhaps,  had  been  present  when  he  had  per- 
formed them ;  and  they  awaited  some  new  display  of  his 
power. 

In  deep  and  clear  tones  a  voice  arose  and  fell  upon 
every  ear,  especially  those  that  lay  cold  in  death,  "Young 
man,  I  say  unto  thee,  arise ! "  In  the  stillness  of  that 
moment,  the  bystanders  could  hear  their  own  hearts  beat- 
ing, and  with  eager  gaze  they  watched  the  scene. 

The  young  man,  but  an  instant  before  on  his  way  to  the 
grave,  now  responded  to  that  call.  He  sat  up,  and  began 
to  speak ;  and  Jesus  gave  him  to  his  mother,  while  mingled 
feelings  of  joy  and  fear  took  possession  of  every  heart. 

They  were  now  sure  they  had  seen  a  prophet,  and  the 
rumor  of  this  miracle,  the  first  in  which  the  dead  had  been 


86  THE  LIFE   OF  JESUS. 

raised  to  life,  spread  throughout  the  country.  Soon  it 
reached  the  ears  of  John's  disciples,  and  they  went  to  their 
master  -with  the  report. 

More  than  a  year  had  now  passed  since  he  was  shut  up 
within  the  walls  of  the  fortress  of  Machgeras,  and  still  they 
continued  to  minister  to  his  wants,  and  cheer  him  with  their 
visits. 

John  listened  to  the  story,  and,  perhaps  to  convince  them 
that  it  was  the  true  Messiah,  who  alone  could  do  such  things, 
he  sent  them  to  Jesus,  to  ask  if  he  was  really  the  Saviour 
so  long  expected. 

They  set  out  upon  their  errand,  and  when  they  reached 
Capernaum  joined  the  crowd  who  had  collected  to  listen  to 
the  great  Teacher.  They  watched  him  as  he  healed  the 
sick,  and  spoke  words  of  truth  and  comfort  to  the  poor, 
and  when  they  had  opportunity  they  delivered  their  mas- 
ter's message. 

Jesus  told  them  to  return  and  tell  John  what  they  had 
seen ;  how  the  sick  were  made  well,  the  dead  restored  to 
life,  and  that  the  poor  had  the  gospel  preached  unto  them. 

After  they  had  departed,  our  Lord  conversed  with  his 
hearers  about  the  character  of  John  the  Baptist ;  of  his 
mission  to  the  Jews,  and  of  his  own  object  in  coming  into 
the  world.  He  told  them  they  were  like  children  playing 
in  the  market-place,  difficult  to  please  :  for  when  John  came 
to  them  fasting  and  self-denying  in  his  life,  they  would  not 
join  him,  but  complained  of  his  severity ;  and,  when  he 
himself  came,  mingling  with  them,  sitting  at  their  feasts. 
and  social  in  all  his  habits,  they  called  him  a  friend  of  pub- 
licans and  sinners. 

Then  he  grew  more  earnest  as  he  proceeded,  and  spoke 
of  the  wickedness  of  Chorazin  and  Bethsaida,  cities  near 


SECOND    YEAR   OF   HIS    MINISTRY. 


87 


Capernaum ;  of  Capernaum  itself,  and  with  deep  solemnity 
assured  them  that,  after  all  the  mighty  works  that  had  been 
done  in  them,  if  they  still  continued  in  unbelief,  continued 
to  reject  his  love  and  mercy  towards  them,  their  punish- 
ment would  be  greater  in  the  day  of  judgment  than  that  of 
Tyre  and  Sidon,  —  than  even  of  Sodom,  so  memorable  for  its 
,-wickedness. 

At  this  time  he  closed  his  discourse  with  these  words, 
so  full  of  love, —  so  well  suited  to  the  sorrowing  and  the 
care-worn,  the  sick  and  the  aged,  of  every  clime  and  every 
period.  "  Come  unto  me,  all  ye  that  labor  and  are  heavy- 
laden,  and  I  will  give  you  rest.  Take  my  yoke  upon  you, 
and  learn  of  me ;  for  I  am  meek  and  lowly  in  heart,  and 
ye  shall  find  rest  unto 
your  souls.  For  my 
yoke  is  easy,  and  my 
burden  is  light." 


As  he  finished  these  invitations  to  his  hearers,,  a  Pharisee 
present,  whose  name  was  Simon,  invited  Jesus  to  eat  supper 
with  him,  and,  accepting  the  invitation,  he  went  into  his 
house,  and  reclined  at  his  table.  The  Jews  did  not  sit  at 
their  meals  upon  chairs,  as  we  do.  Their  tables  were  made 


88  THE  LIFE    OF  JESUS. 

like  three  sides  of  a  square,  hollow  in  the  centre,  so  that  the 
servants  might  enter  and  wait  upon  the  guests.  Around 
them,  on  the  outside,  were  placed  couches  or  cushions,  upon 
which  they  reclined.  They  rested  upon  one  side,  with  their 
heads  towards  the  table,  so  that  their  feet  might  be  easily 
approached  from  behind.  When  the  supper  had  com- 
menced, a  woman  entered,  bearing  in  her  hand  an  alabaster 
box,  filled  with  spikenard,  a  very  precious  and  costly  per- 
fume, brought  from  India,  which  she  had  with  great  expense 
obtained.  She  had  led  a  sinful  life ;  but,  having  heard  the 
preaching  of  Jesus,  she  had  repented,  and  now,  learning  that 
he  was  to  be  at  the  Pharisee's  house,  she  followed  him 
there,  to  make  an  offering  that  would  prove  to  him  her  devo- 
tion. Coming  silently  and  unobserved  into  the  room,  she 
knelt  beside  his  feet. 

With  streaming  tears  she  bent  over  them,  and  covered 
them  with  her  kisses ;  and  then,  in  token  of  her  humility, 
wiped  them  with  her  long,  flowing  hair.  After  this,  she 
broke  the  box,  and  poured  upon  them  its  fragrant  contents. 
Until  then,  none  but  JJPUS  had  perceived  her  presence ;  but 
the  odor  of  the  spikenard  soon  filled  the  room,  and  attracted 
the  attention  of  the  host.  Looking  around  for  the  cause, 
he  saw  the  woman  and  her  employment,  but  said  nothing. 

In  his  own  mind  the  thought  came,  if  Jesus  had  been  a 
prophet,  he  would  have  known  this  woman  was  a  sinner. 

The  Saviour  saw  the  frown  upon  his  brow.  He  read  his 
inmost  thought,  and  said  .to  him,  "  Simon,  I  have  some- 
what to  say  unto  thee.?'  He  replied,  "Master,  say  on." 

Then  our  Lord  told  him  of  a  man  who  had  two  debtors  : 
the  one  owed  him  much,  and  the  other  little ;  yet  both  were 
freely  forgiven.  "  Which  of  these,"  he  asked,  "  think  you, 
loved  him  most?" 


/o       «v, 

k  v 

SECOND   YEAR    OF    HIS    MINISTRY.  89 

\ 

Simon  answered,  "  The  one  who  had  the  most  forgiven 
him." 

Then  Jesus  told  him  this  poor  woman  had  been  a  great 
sinner ;  yet,  since  he  entered,  she  had  not  ceased  to  bathe 
his  feet  with  her  tears,  to  kiss  them,  and  anoint  them  with 
ointment;  while  he,  the  master  of  the  house,  had  forgotten 
or  neglected  to  give  him  water  to  bathe  them. 

It  was  a  mark  of  hospitality  among  the  Jews,  on  entering 
a  house,  for  a  servant  to  remove  the  sandals  of  the  guests, 
and  to  wash  the  dust  from  their  feet, —  a  service  that  was 
particularly  needful  in  that  hot  and  sandy  climate,  where  the 
shoes  worn  only  protected  the  soles. 

But  this  attention  had  been  omitted  by  the  Pharisee,  who 
prided  himself  upon  his  goodness,  and  the  performance  of 
every  duty;  while  the  poor  woman  had  gladly  taken  upon 
herself  the  office  of  the  humblest  servant. 

With  looks  of  tender  compassion,  Jesus  turned  to  her, 
and  before  all  the  company  said.  "  Thy  sins  are  forgiven 
thee;"  then,  perceiving  that  those  around  him  doubted  his 
authority  to  forgive  sin,  he  added,  "Thy  faith  hath  saved 
thee  ;  go  in  peace." 

As  with  trembling  steps  she  left  the  room,  how  must  that 
benediction  have  filled  her  soul  with  joy  !  She  had  been  a 
great  sinner,  but,  until  she  had  listened  to  the  preaching  of 
the  Nazarene,  she  had  never  known  the  depth  of  her  guilt. 
She  had  heard  the  melting  tones  that  said  "  Come  unto 
me;"  and  with  all  her  sins,  all  her  wretchedness,  she  had 
gone  to  him,  and  had  not  been  rejected.  In  her  ear  had 
sounded  those  blessed  words,  "  go  in  peace,"  and  henceforth 
her  life  should  be  consecrated  to  Christ's  service. 

All  that  she  had  was  his ;  all  that  she  could  do  was  too 


90  THE  LIFE   OF  JESUS. 

little  to  offer  him,  in  return  for  the  precious  gift  bestowed, 
the  peace  that  passeth  understanding. 

Soon  after  this,  our  Lord  went  again  through  Galilee  into 
all  its  cities  and  villages,  preaching  the  gospel  to  the 
people. 

Besides  being  accompanied  by  his  disciples,  many  women 
who  had  been  healed  of  their  diseases  by  him  at  various 
times,  and  some  from  whom  he  had  cast  out  evil  spirits, 
joined  him  in  the  way.  Among  these  were  Johanna,  the 
wife  of  Chuza,  Herod's  steward,  Susanna,  and  Mary  Mag- 
dalene, who  had  been  a  great  sufferer  from  the  influence 
of  evil  spirits,  and  whose  gratitude  was  as  boundless  as  her 
attachment.  She  was  from  Magdala,  and  is  by  some  sup- 
posed to  be  the  same  who  anointed  the  Saviour's  feet  at 
Simon's  table ;  but  for  this  we  have  no  sufficient  authority. 

These  women  ministered  to  the  wants  of  our  Lord,  bring- 
ing him,  it  may  be,  food  and  clothing.  With  what  delight 
they  must  have  wrought,  with  their  own  hands,  garments  for 
Jesus  to  wear !  How  gladly  would  they  gather  for  him  their 
choicest  fruits,  or  deny  themselves  to  share  with  him  the 
little  of  worldly  goods  they  enjoyed !  He  would  not  refuse 
their  gifts ;  he  had  taught  them  it  was  more  blessed  to  give 
than  to  receive,*  and  the  humblest  offering  he  would  never 
despise. 

Entering  a  house  with  his  disciples  in  one  of  the  villages 
through  which  they  passed,  they  had  hoped  to  find  rest;  but 
the  people  crowded  about  the  door  in  such  numbers,  so 
anxious  to  be  healed,  that  they  found  no  time  even  to  eat. 

Some  of  our  Lord's  relatives,  hearing  of  his  unwearied 
labors,  and  of  the  multitudes  that  constantly  followed  his 

*  Acts  20  :  35. 


SECOND   YEAR   OF   HIS  MINISTRY.  91 

steps  came  to  take  him  away,  for  they  said  he  was  beside 
himself.  It  may  be  they  were  instigated  by  his  enemies  to 
silence  his  preaching,  under  the  pretence  of  his  being  de- 
ranged; but,  whatever  was  the  cause  of  their  visit,  they 
were  probably  convinced  of  their  mistake,  as  their  coming 
made  no  change  in  his  plans. 

Among  the  sufferers  brought  at  this  time  to  Jesus,  was  a 
person  both  blind  and  dumb,  who  was  possessed  with  an 
evil  spirit. 

Some  of  the  scribes  from  Jerusalem  who  were  present, 
when  they  saw  this  cure  performed,  asserted  that  Jesus  was 
leagued  with  Satan  or  Beelzebub,  and  with  his  aid  had  cast 
out  the  evil  spirit. 

But  our  Lord  replied,  "  If  a  house  be  divided  against 
itself,  that  house  cannot  stand  ;  and  if  Satan  cast  out  Satan, 
and  be  divided  against  himself,  he  cannot  stand,  but  hath 
an  end." 

Then  they  asked  him  to  show  them  a  sign  from  heaven, 
wishing  to  ensnare  him ;  but  he  told  them  theirs  was  an 
evil  generation,  and  no  sign  should  be  given  them  but  that 
of  the  prophet  Jonah. 

For  the  Son  of  Man  should  be  three  days  and  three 
nights  in  the  heart  of  the  earth,  as  Jonah  was  three  days 
and  three  nights  in  the  whale. 

He  told  them  also  that  the  men  of  Nineveh,  who  repented 
at  the  preaching  of  that  prophet,  would  at  the  last  day  rise 
up  in  judgment  against  them  ;  and  the  Queen  of  the  South 
would  also  condemn  them,  who  came  from  a  distant  country 
to  hear  the  wisdom  of  Solomon ;  for  a  greater  than  Solomon 
was  with  them. 

As  he  said  tin's,  a  woman  in  the  crowd  lifted  up  her  voice 
and  blessed  the  mother  of  Jesus ;  but  he  turned  to  her  and 


92  THE   LIFE    OF   JESUS. 

said,  "  Yea,  rather  blessed  are  they  who  hear  the  word  of 
God  and  keep  it." 

While  our  Lord  was  still  speaking, —  it  may  have  been 
within  the  court  of  the  house  they  had  entered, —  word 
was  brought  to  him  that  his  mother  and  his  brethren  were 
without,  desiring  to  speak  to  him,  but  could  not  get  near 
him,  on  account  of  the  press.  Looking  around  him, 
Jesus  asked,  "  Who  is  rny  mother,  and  who  are  my  breth- 
ren? "  Then,  stretching  out  his  hand  towards  his  disciples, 
he  said,  "  Behold  my  mother  and  my  brethren  !  For  who- 
soever shall  do  the  will  of  my  Father  which  is  in  heaven, 
the  same  is  my  brother  and  sister  and  mother."  What  a 
privilege  to  be  a  disciple,  and  to  hold  such  an  endearing  re- 
lation to  the  blessed  Redeemer  !  One  of  the  Pharisees  pres- 
ent came  to  Jesus,  and  entreated  him  to  dine  with  him.  He 
consented,  and  went  with  him,  and  took  his  place  at  his 
table.  When  the  master  of  the  house  observed  that  his 
guest  did  not  perform  the  ablutions  which  he  considered 
necessary,  having  received  the  tradition  of  his  fathers  con- 
cerning them,  he  expressed  his  surprise.  At  this  Jesus 
turned  and  rebuked  him  for  valuing  so  much  the  external 
symbol  of  purity,  and  caring  so  little  for  the  purification  of 
the  heart.  He  told  him  that  the  Pharisees  loved  the 
uppermost  seats  in  the  synagogues,  those  most  conspicuous 
and  honorable,  and  greetings  in  the  market  showing  them 
particular  deference  and  respect.  In  a  strain  of  burning 
eloquence,  he  went  on  to  remind  them  of  their  injustice  and 
pride  and  hypocrisy.  He  knew  they  had  invited  him  there 
out  of  no  kindness  to  him ;  and  he  took  the  opportunity  of 
assuring  both  the  Pharisees  and  lawyers  present  that  he 
could  search  their  inmost  thoughts,  and  fully  understood 
their  hearts. 


SECOND    YEAR   OF  HIS  MINISTRY,  93 

He  warned  them,  in  conclusion,  that  their  generation 
would  have  to  answer  for  the  blood  of  all  the  prophets  that 
had  been  shed  from  the  foundation  of  the  world. 

They  asked  him  many  questions,  and,  enraged  at  his  re- 
proof, and  feeling  its  justice,  they  endeavored  to  provoke 
him  to  say  something  by  which  they  might  accuse  him,  and 
be  revenged. 

While  Jesus  had  been  dining  with  the  Pharisee,  an 
innumerable  multitude  had  gathered  together,  awaiting  his 
return.  And  when  they  saw  our  Lord,  in  their  desire  to 
get  to  him,  they  trod  upon  one  another,  so  great  was  the 
crowd. 

To  his  disciples,  who  were  nearest  to  him,  Jesus  said, 
"Beware  of  the  leaven  of  the  Pharisees,  which  is  hypocrisy." 
"  For,"  said  he,  "  there  is  nothing  covered  that  shall  not 
be  revealed."  Then  he  bade  them  fear  not  those  who 
could  kill  the  body,  "  but  rather  Him  who  had  power  to 
cast  into  hell."  He  assured  them  of  a  protecting  Provi- 
dence, who  cared  for  the  sparrows,  and  by  whom  even  the 
very  hairs  of  their  heads  were  numbered ;  and  told  them  to 
"  fear  not,"  for  they  were  of  more  value  than  many  sparrows. 
He  related  to  them  the  parable  of  the  man  who  desired  to 
take  his  ease,  eat,  drink  and  be  merry,  and  promised  him- 
self enjoyment  for  many  years,  wrho  was  called  suddenly  to 
die  ;  and  bade  them  not  lay  up  treasure  for  themselves  on 
earth,  but  rather  store  their  riches  in  heaven. 

Looking  around  him,  as  he  stood  in  the  open  air,  in  the 
midst  of  that  vast  assembly,  he  called  their  attention  to  the 
ravens,  who  have  neither  store-house  nor  barn,  and  yet 
God  feedeth  them,  and  said  to  them,  "  How  much  better 
are  ye  than  the  fowls  of  the  air  !  " 

He  pointed  to  the  gay  and  fragrant  lilies,  that  filled 
8 


94.  THE   LIFE   OF   JESUS. 

tlie  air  with  perfume,  and  made  a  bright  carpet  at  their 
feet,  and  said,  "  Consider  the  lilies  how  they  grow ;  they  toil 
not,  they  spin  not,  and  yet  I  say  unto  you  that  Solomon, 
in  all  his  glory,  was  not  arrayed  like  one  of  these."  He 
told  them,  if  God  so  clothed  the  flowers  of  the  field,  much 
more  would  he  provide  for  them ;  and  bade  them  seek  first 
the  kingdom  of  heaven,  and  all  these  things  should  be  added 
to  them. 

Other  parables  our  Lord  addressed  to  them  at  this  time, 
warning  them  to  watch  and  be  ready,  for  there  was  a 
judgment  to  come,  at  which  they  must  surely  give  ac- 
count. 

There  were  some  persons  present  on  this  occasion  who 
had  attended  the  recent  passover,  from  which  our  Lord  had 
absented  himself.  They  came  to  him  when  his  discourse 
was  finished,  and  related  to  him  the  story  of  the  sudden 
and  cruel  death  of  the  Galileans,  whom  Pilate,  the  Roman 
governor,  had  ordered  to  be  cut  down  in  the  Temple.  They 
were  offering  their  gifts  before  the  altar,  when  their  blood 
was  mingled  with  that  of  their  victims.  It  is  probable 
they  had  been  guilty  of  some  treason  against  the  Roman 
empire,  and  were  thus  brought  to  a  speedy  punishment. 
Jesus  asked  his  informants  if  they  supposed  these  men  were 
sinners  above  all  other  Galileans,  because  they  suffered 
these  things  ;  and  then  added,  "  I  tell  you  nay,  but  except 
ye  repent  ye  shall  all  likewise  perish." 

Then,  referring  to  the  destruction  of  life  that  had  re- 
pently  occurred,  in  the  fall  of  the  tower  near  the  pool 
of  Siloam,  he  asked  if  they  believed  that  the  eighteen  who 
then  perished  were  sinners  above  all  who  dwelt  at  Jerusa- 
lem; and  repeated  the  words  of  warning,  "Except  ye 
repent,  ye  shall  all  likewise  perish." 


SECOND   YEAR    OF   HIS   MINISTRY.  95 

In  conclusion,  he  related  to  them  the  parable  of  the 
fig-tree,  from  which  the  owner  had  for  three  years  sought 
fruit,  but  found  none,  and  of  which,  at  length,  being 
weary,  he  said,  "  Cut  it  down;  why  cumbereth  it  the 
ground?" 

He  told  them  how  the  dresser  of  the  vineyard  interceded 
for  it,  that  he  might  bestow  upon  it  further  care  and  trial, 
before  it  was  given  up  to  destruction. 

In  this  way  he  taught  them  what  they  were  slow  to  learn, 
that,  as  the  objects  of  God's  peculiar  mercy,  the  Jewish 
people  were  under  peculiar  obligation;  and  that,  unless 
they  should  speedily  repent,  they  must  suffer  and  perish. 

Many  of  our  Lord's  discourses  to  the  people,  and  to  his 
disciples,  at  this  time,  were  in  the  form  of  parables,  which 
he  related  to  them,  to  impress  upon  'their  minds  the  truths 
he  would  teach. 

It  is  still  the  custom  in  the  East  to  converse  much  in 
this  way,  and  to  give  instruction  by  relating  stories  that 
contain  a  deep  and  hidden  meaning. 

Often  he  would  seat  himself  in  a  ship,  and,  having  it 
moored  near  the  land,  address  the  people  collected  on 
the  shore.  Looking  abroad  over  the  fields,  he  would  tell 
them  of  a  sower  who  went  forth  to  sow,  and,  as  the  seed  fell 
in  various  places,  of  the  good  or  evil  results  that  followed, 
—  especially  of  the  good  seed,  that  fell  in  good  ground, 
and  of  the  abundant  harvest.  Of  another,  who  found  both 
tares  and  wheat  in  his  field,  and  let  them  grow  together 
until  the  time  of  reaping.  Of  one  who  found  a  pearl 
of  great  price,  and  sold  all  that  he  had  in  order  to 
buy  it;  and  of  the  net  which  contained  both  bad  and 
good  fishes,  which  were  divided,  and  the  bad  cast  away. 
So,  he  told  them,  at  the  end  of  the  world,  it  should  be  to 


96  THE  LIFE   OF  JESUS. 

all  of  them ;  when  the  wicked  must  be  parted  from  the 
just,  when  the  seed  sown  in  their  hearts  must  spring  up  to 
everlasting  life  or  to  eternal  death,  and  when  they  that 
had  the  pearl  of  price  would  rejoice  that  all  they  had  had 
been  exchanged  for  so  rich  a  treasure. 

Thus  he  drew  from  every  object  in  nature  some  useful 
and  important  lesson,  that  would  fasten  itself  upon  their 
consciences. 

Sometimes,  weary  of  the  crowd  that  so  constantly  attend- 
ed him,  our  Lord  would  cross  the  lake,  and  find  temporary 
relief  in  the  silence  of  the  wilderness. 

One  evening  he  proposed  to  his  disciples  to  go  with  him 
to  the  other  side,  and  while  they  were  making  preparations 
a  scribe  came  up  and  said,  "  Master,  I  will  follow  thee, 
whithersoever  thou  goest." 

Jesus  replied,  "  The  foxes  have  holes,  and  the  birds  of 
the  air  have  nests,  but  the  Bon  of  Man  hath  not  where  to  lay 
his  head." 

Afterwards,  while  on  their  way  to  the  sea-side,  he  called 
to  one  and  another,  whom  they  met,  to  follow  him ;  and 
when  they  desired  to  delay  a  little  longer,  the  one  to  bid 
farewell  at  home,  the  other  to  bury  his  father,  he  said  to 
them,  "  No  man,  having  put  his  hand  to  the  plough  and 
looking  back,  is  fit  for  the  kingdom  of  God." 

Coming  then  to  the  shore,  they  entered  a  small  ship  that 
lay  there,  and  launched  out  into  the  lake. 

The  air,  which  had  been  dry  and  sultry  through  the  clay, 
was  now  cooled  by  the  evening  breeze,  and  the  cloudless 
Syrian  sky  above  them  promised  a  prosperous  sail. 

Overcome  with  the  fatigues  of  the  day,  Jesus  presently 
left  the  little  company,  and  retired  to  the  hinder  part  of  the 
ship,  where,  resting  his  head  upon  a  pillow,  he  soon  fell 


SECOND     YEAR   OF    HIS   MINISTRY.  97 

asleep.  Peaceful  were  the  slumbers  of  the  Son  of  Man, 
while  around  him  angels  rejoiced  to  keep  their  appointed 
vigils.  Reverently  they  drew  near  to  look  upon  that  face, 
where  the  innocence  of  childhood  was  blended  with  the 
dignity  of  age. 

Lines  of  care  marked  the  brow,  but  no  earthly  care  had 
left  its  impress.  It  was  sorrow  for  the  sins  of  a  world,  for 
the  sufferings  of  humanity. 

Out  of  sight  and  hearing,  the  disciples  gathered  to  talk 
of  the  occurrences  of  the  past,  and  to  anticipate  the  future ; 
while  occasionally  their  voices  were  united  in  chanting  a 
psalm  of  praise  which  their  grateful  hearts  called  forth. 

Suddenly  the  scene  was  changed.  Black  clouds  spread 
over  the  horizon,  and  betokened  a  rapidly  approaching  and 
violent  tempest,  one  of  those  so  familiar  to  the  voyagers  of 
that  sea. 

Soon  the  howling  wind  and  increasing  darkness  confirmed 
their  fears.  Driven  by  the  furious  gale,  the  crested  waves 
rose  high  and  dashed  against  the  ship,  occasionally  breaking 
over  it.  The  vessel  began  to  fill  with  water,  and  th.e  disci- 
ples, fearing  they  should  sink,  could  no  longer  restrain  their 
alarm. 

Where  was  their  Master,  that  he  did  not  by  his  presence 
give  them  cause  for  hope  and  assurance  of  safety? 

Could  he  sleep  while  they  were  all  in  peril?  Harm 
might  not,  indeed,  reach  him,  who  was  so  good,  and  so  able  to 
save  himself;  but  they  could  easily  be  lost.  At  length  some 
of  them  went  to  him,  and  found  him  sleeping,  calmly  sleep- 
ing, in  the  midst  of  the  storm.  It  had  no  dangers  for  him. 
He  slept  as  securely  there  as  in  the  hall  of  kings  on  downy 
pillows.  Half  reproachfully  they  call  to  him,  "  Master  f 
cares t  thou  not  that  we  perish  ?"  Roused  by  their  inquiry, 
8* 


98  THE  LIFE   OF  JESUS. 

Jesus  stood  beside  them,  and,  stretching  his  arm  out  over  the 
water,  with  a  voice  that  was  distinctly  heard  above  the 
raging  of  the  elements,  he  said,  "  Peace  !  be  still." 

Few,  but  powerful  words  !  In  a  moment  the  roar  of 
the  wind  was  lulled  to  the  quiet  breath  of  a  summer  eve- 
ning, and  the  angry  waves  retired,  leaving  not  a  ripple  on 
the  smooth  surface  of  the  lake. 

Awe-struck,  the  disciples  looked  from  one  to  another,  and 
exclaimed,  "What  manner  of  man  is  this,  that  even  the 
winds  and  the  sea  obey  him?" 

Turning  then  to  his  timid  followers,  Jesus  asked  why 
they  were  so  fearful,  and  why  they  had  so  little  faith. 

Often  as  they  had  seen  his  power,  these  faithless  ones 
were  afraid  to  trust  themselves  in  his  hands,  and  at  each 
fresh  display  of  his  omnipotence  were  filled  with  surprise. 
Long  years  and  many  bitter  experiences  must  come,  before 
they  would  learn  the  lesson  of  unwavering  trust. 

On  reaching  the  opposite  shore,  they  landed  in  the  coun- 
try of  the  Gadarenes,  and  were  met  by  two  men  possessed 
with  evil  spirits.  These  poor  lunatics  spent  most  of  their 
time  among  the  tombs,  and  came  out  from  one  as  Jesus 
approached.  They  were  so  violent  that  no  one  could  chain 
them ;  for,  if  bound,  they  with  ease  broke  their  fetters  and 
escaped. 

Day  and  night,  homeless  and  friendless,  they  wandered 
among  the  mountains,  or  lodged  in  the  sepulchres,  often 
filling  ths  air  with  their  dismal  cries,  and  wounding  them- 
selves with  stones. 

As  soon  as  they  saw  our  Lord,  they  ran  towards  him  and 
threw  themselves  at  his  feet,  calling  him  the  Son  of  God, 
and  entreating  that  he  would  not  torment  them. 

lie  rebuked  the  spirits,  and,  at  their  own  request,  sent 


SECOND    YEAR    OF    HIS  MINISTRY.  99 

them  into  a  herd  of  swine  grazing  on  the  steep  mountain 
side,  when  immediately  the  whole  herd  ran  violently  down 
and  perished  in  the  sea. 

It  was  unlawful  for  the  Jews  to  keep  these  animals,  and 
in  destroying  them  our  Saviour  gave  them  only  a  just 
rebuke. 

Under  the  laws  of  the  Hebrews  they  were  considered 
unclean,  and  the  people  were  forbidden  to  eat  them  or  keep 
them  for  trade ;  but  the  Gadarenes  had,  with  contempt  or 
indifference,  pursued  an  employment  that  proved  easy  and 
lucrative. 

When  the  herdsmen  saw  what  was  done,  they  hastened 
into  the  city,  and  told  their  employers  of  the  destruction 
Jesus  had  caused.  On  hearing  this,  great  numbers  came 
out,  and  besought  him  to  depart  from  their  coasts.  They 
were  afraid  of  the  goodness  that  frowned  upon  their  evil 
deeds,  and  the  power  that  brought  them  to  punishment. 

They  closed  their  hearts  against  the  Saviour,  and  chose 
rather  to  serve  Mammon  than  to  deny  themselves  and 
follow  him. 

They  voluntarily  put  away  from  them  the  blessing  in 
their  reach,  and  at  their  own  desire  Jesus  left  their  coun- 
try and  its  unbelieving  inhabitants. 

One  of  the  demoniacs  who  had  been  healed  followed  him 
into  the  ship,  and  entreated  that  he  would  take  him  with 
him. 

He  was  not  of  the  same  mind  with  his  countrymen.  He 
gladly  received  what  they  rejected.  He  wished  above  all 
to  be  permitted  to  follow  the  Nazarene,  and  from  his  lips  to 
learn  his  duty. 

Our  Lord  did  not  grant  his  request,  but  bade  him  return 
to  his  own  house,  and  show  what  great  things  had  been  done 


100  THE   LIFE    OF   JESUS. 

for  him.  He  would  have  him  freely  impart  the  good  so 
freely  bestowed  upon  him,  and  bring  his  friends  and  kindred 
to  know  and  accept  the  offer  of  life. 

Grateful  for  the  mercy  Christ  had  vouchsafed  to  him,  he 
evinced  his  gratitude  by  cheerful  obedience ;  and  bidding 
farewell  he  left  him,  and  published  the  story  of  his  cure 
throughout  the  city  of  Gadara  and  the  region  of  Decapolis. 


CHAPTER   VIII 

Matthew's  Feast. — Jairus'  daughter  restored  to  life. — Two  Blind  Men 
healed.  —  Jesus  at  Nazareth.  —  Goes  through  Galilee  the  third  time.  — 
The  Twelve  sent  forth.  —  Herod  orders  the  execution  of  John.  —  The 
disciples  meet  Jesus  at  Bethsaida.  —  Five  thousand  fed.  —  Jesus  walks 
upon  the  water.  —  Our  Lord  preaches  in  Capernaum.  —  Peter  pro- 
fesses his  faith. 

ON  returning  to  Capernaum,  Jesus  was  gladly  received 
by  the  people,  who  were  awaiting  his  arrival  on  the  shore 
of  the  lake.  The  same  day,  Matthew,  also  called  Levi, 
made  a  feast  for  him  at  his  house,  and  invited  a  large  com- 
pany of  publicans  and  others  to  meet  him. 

Then  the  Pharisees  and  scribes,  when  they  knew  of  it, 
complained  to  his  disciples  that  their  Master  ate  with  pub- 
licans and  sinners.  But  Jesus,  when  he  heard  this,  said, 
"  They  that  are  whole  need  not  a  physician,  but  they  that 
are  sick.  I  came  not  to  call  the  righteous  but  sinners  to 
repentance/'  While  at  the  feast,  or  before  he  had  left  the 
house,  some  of  the  disciples  of  John  came  to  him,  and 
asked  why  they  and  the  Pharisees  fasted  often,  but  his  dis- 
ciples fasted  not.  Our  Lord  told  them  that  while  he  was 
with  his  disciples  they  had  no  need-  to  fast ;  but  the  days 
would  come  when  he  should  be  taken  from  them,  and  then 
they  also  would  fast. 

He  was  still  conversing  with  them,  when  they  were  inter- 


102  THE  LIFE   OF  JESUS. 

rupted  by  the  entrance  of  Jairus,  a  ruler  of  the  synagogue, 
who,  in  deep  distress,  threw  himself  at  the  feet  of  Jesus, 
and  earnestly  besought  him  to  go  with  him  and  heal  his 
little  daughter,  who  was  lying  at  the  point  of  death. 

She  was  his  only  daughter ;  the  darling  of  his  heart,  but 
twelve  years  old,  so  fair  and  young, —  and  he  was  over- 
whelmed at  the  thought  of  parting  with  her.  He  had  heard 
of  Jesus,  of  his  kindness  and  power  to  heal ;  and  had  come 
to  ask  him  to  lay  his  hands  upon  her,  that  she  might  live. 
Moved  by  his  entreaties  and  his  grief,  our  Lord  arose,  and, 
with  his  disciples,  followed  the  ruler  to  his  house. 

As  they  passed  through  the  streets,  the  crowd  quickly 
gathered,  and  thronged  the  Saviour's  steps.  One  poor 
woman,  who  hadfbeen  for  twelve  years  suffering  from  a 
disease  the  physicians  could  not  cure,  pressed  through  till 
she  came  near  him.  She  had  tried  many  remedies,  and 
spent  all  her  money,  but  had  found  no  relief.  She  had 
been  told  of  the  many  wonderful  cures  performed  by  Jesus 
of  Nazareth ;  of  his  condescension  and  pity  for  the  poor ; 
and,  believing  he  could  cure  her,  she  followed  him  that  day 
in  the  crowd. 

Still  afraid  to  speak  to  him,  too  humble  to  attract  his 
notice,  she  thought  if  she  could  only  touch  his  outer  gar- 
ment she  would  be  healed.  Trembling,  lest  she  might  be 
seen,  she  reached  out  her  hand  and  caught  the  edge  of  his 
loose,  flowing  robe.  Instantly  she  felt  that  she  was  cured. 

Then  our  Lord,  who  knew  well  what  had  been  done, 
although  he  saw  it  not,  asked  who  it  was  that  touched  him. 
Peter  and  the  other  disciples  said  to  liirn  that  a  crowd 
pressed  upon  every  side,  and  they  wondered  he  could  ask 
who  touched  him.  Still  the  Saviour  replied  that  some  one 
had  done  so,  and  been  healed ;  and  he  looked  around  to  see 


SECOND   YEAR   OF   HIS   MINISTRY.  103 

who  it  was.  Then  the  woman,  finding  that  she  could  not 
be  hid,  came  trembling,  and  fell  down  before  him,  and 
declared,  in  the  presence  of  the  people,  why  she  had  come 
there ;  and  how  she,  but  lately  a  miserable  sufferer,  had 
been  restored  to  health.  Observing  her  agitation,  our 
Saviour,  with  condescending  pity,  turned  to  her,  and,  with 
encouraging  look  and  tone,  said,  "  Daughter,  be  of  good 
comfort;  thy  faith  hath  made  thee  whole.  Go  in  peace." 
At  this  moment,  some  of  the  friends  of  Jairus  came  up, 
and  told  him  it  was  needless  further  to  trouble  the  Master, 
for  his  child  was  dead.  But  Jesus,  hearing  this,  said  to  the 
ruler,  "Fear  not,  only  believe!"  In  silence  they  pro- 
ceeded on  their  way,  and,  entering  the  house,  found  the 
relatives  and  friends  assembled  to  mourn  for  the  death  of 
the  child.  Minstrels  were  there,  making  mournful  music 
with  their  flutes ;  while  others  accompanied  them  with  their 
voices,  in  low,  wailing  sounds.  When  our  Lord  saw  them, 
he  said,  "  Why  make  ye  this  ado;  and  weep?  She  is  not 
dead,  but  sleepeth  ! "  But  they  did  not  understand  him, 
and  ridiculed  his  words.  Then  desiring  them  all  to  leave 
the  chamber  of  death,  he  took  with  him  only  the  father  and 
mother  of  the  child,  with  Peter,  James  and  John,  and 
approached  the  bedside  where  she  lay.  Taking  the  lifeless 
hand  in  his,  he  said,  "Maid,  arise!"  and,  immediately, 
life  returned,  the  blood  flowed  freely  through  her  veins : 
the  color  came  again  into  those  cheeks,  so  lately  pale  and 
cold  as  marble. 

At  the  voice  of  Jesus,  she  arose  from  her  bed  and 
walked,  and  her  delighted  parents  could  find  no  words  to 
express  their  gratitude.  Then  our  Lord  bade  them  give 
her  food,  that  she  might  eat :  and  he  charged  them  to  tell 
no  one  what  had  been  done. 


104  THE   LIFE    OF   JESUS. 

But  the  fame  of  this  miracle  was  rumored  throughout  the 
land.  Why  they  were  desired  not  to  make  it  known  it  is 
not  easy  to  decide ;  it  may  have  been  to  protect  the  ruler 
from  the  hatred  of  the  Pharisees. 

As  Jesus  was  taking  his  way  homeward,  he  found  him- 
self folloAved  by  two  blind  men,  who  cried  after  him,  ' '  Thou 
Son  of  David,  have  mercy  upon  us  ! "  At  first,  he  did  not 
notice  them ;  but  they  overtook  him,  and,  when  he  reached 
his  house,  they  entered  with  him.  Then  he  asked  them  if 
they  believed  he  was  able  to  restore  their  sight ;  and  they 
assuring  him  that  they  believed  he  was  able,  he  touched 
their  eyes,  saying,  "  According  to  your  faith,  be  it  unto 
you."  Immediately  their  eyes  were  opened,  and  they  saw, 
clearly  saw,  as  the  first  object,  probably,  the  countenance 
of  him  who  was  altogether  lovely.  And,  now,  although 
these  men  were  charged  by  our  Lord  to  tell  no  man  what 
he  had  done  for  them,  yet  they,  in  their  joy,  published  it 
wherever  they  went.  As  they  left  the  house,  some  persons 
entered,  bringing  a  demoniac  to  be  healed,  who  was  also 
dumb ;  and,  when  his  speech  was  restored,  they  exclaimed, 
"It  was  never  so  seen  in  Israel." 

Soon  after  this,  our  Saviour  went  again  to  Nazareth, 
and,  on  the  Sabbath-day,  he  entered  the  synagogue, —  the 
same,  it  may  be,  from  which  he  had  before  been  so  unkindly 
driven, —  and  sat  down  and  taught  the  people. 

As  they  listened,  they  were  astonished  at  his  wisdom, 
and  inquired,  one  of  another,  if  this  was  not  the  carpenter, 
the  son  of  Joseph  and  Mary,  who  had  once  lived  among 
them.*  And  they  asked,  "  Is  not  this  the  brother  of 
James  and  Jude,  and  of  Joses  and  Simon  :  and  his  sisters, 
are  they  not  all  with  us  ?" 

*  Mark  6:  8. 


SECOND   YEAB   OF  HIS  MINISTRY.  105 

They  wondered  from  whence  he  had  learned  so  many 
things,  and  were  offended,  that  one,  who  had  been  so  humble, 
should  perform  such  mighty  works.  Jesus  did  not  long 
remain  amid  the  scenes  of  his  early  years,  but,  laying  his 
hands  upon  a  few  sick  persons,  and  healing  them,  he  went 
away  to  return  no  more, —  marvelling,  as  he  went,  at  their 
unbelief  and  rejection  of  him,  and  saying,  "  A  prophet  is  not 
without  honor,  save  in  his  own  country,  among  his  own 
kindred,  and  in  his  own  house." 

After  this,  Jesus  went  the  third  time  throughout  all 
Galilee,  into  the  cities  and  villages,  teaching  in  the  syna- 
gogues, and  preaching  the  gospel  to  those  who  would  hear. 
The  sick  also  came  unto  him  to  be  healed ;  and  when  he 
looked  upon  the  vast  multitude,  who  were  scattered  like 
sheep  having  no  shepherd,  he  was  moved  with  compassion 
for  them,  because  they  fainted,  and  he  bade  his  disciples 
pray  to  the  Lord  of  the  harvest  to  send  forth  laborers  into 
his  harvest.  Then  he  called  to  him  the  twelve,  and  sent 
them  forth,  two  and  two,  into  all  the  towns  and  villages  of 
the  land,  with  instructions  to  heal  the  sick,  and  preach  the 
kingdom  of  God. 

He  told  them  to  take  no  money  nor  changes  of  garments 
with  them,  but  to  depend  on  the  benevolence  of  those  who* 
heard  them,  and  were  healed  by  them ;  for  the  workman 
was  worthy  of  his  meat.  He  bade  them,  when  they  entered 
a  city,  inquire  who  in  it  was  worthy,  and,  having  found 
such,  to  abide  with  them. 

As  they  entered  the  houses  of  those  who  would  receive 
them,  they  were  to  salute  them  with  the  usual  salutation  oi' 
the  Jews,  "  Peace  be  with  thee !  Peace  be  unto  this 
house  ! "  If  any  would  not  receive  them,  they  must  shake 


106  THE  LIFE   OF  JESUS. 

off  the  dust  of  their  feet  against  them,  as  they  left  the  city, 
in  token  of  their  un  worthiness. 

Jesus  told  them  they  would  find  enemies,  but  they  need 
not  fear  them,  for  their  Father  in  heaven  would  protect 
and  watch  over  them.  They  were  to  go  before  him,  to 
prepare  his  way,  and  he  would  shortly  follow.  They  were 
not  to  go  into  Samaria  ;  neither  were  they  to  preach  to  the 
Gentiles,  for  the  gospel  must  first  be  preached  unto  the  lost 
sheep  of  the  house  of  Israel.  When  he  had  finished  his 
instruction's,  the  disciples  departed,  and  went  throughout 
the  towns  and  villages,  healing  the  sick,  and  preaching  the 
words  of  repentance  and  salvation. 

After  a  time,  they  returned,  and  met  their  Lord  at 
Northern  Bethsaida,  on  the  eastern  shore  of  the  Sea  of 
Galilee,  and  related  to  him  their  various  experience  and 
success. 

In  the  mean  time,  John's  disciples  had  carried  to  him  the 
message  of  Jesus,  and  he  had  received  it  with  joy  in  his 
gloomy  prison. 

Since  then,  at  the  request  of  Salome,  the  daughter  of 
Herodias,  the  king  had  ordered  the  captive  to  be  put  to 
death. 

Upon  the  occasion  of  his  birth-day,  Herod  Antipas,  son 
of  Herod  the  Great,  had  made  a  splendid  feast,  and  invited 
all  the  lords  and  chief  captains  of  Galilee  to  be  present. 

At  the  death  of  his  father,  the  kingdom  had  been  divided 
among  his  three  sons  :  Galilee  and  Perea  falling  to  the  share 
of  Herod  Antipas  ;  Jujlea,  Samaria  and  Idumea,  to  Arche- 
laus,  and  the  remaining  provinces  to  Philip. 

While  they  were  at  the  supper,  regaling  themselves  with 
delicious  viands,  and  dazzled  by  the  pomp  and  magnificence 
of  the  entertainment,  they  were  at  once  attracted  by  the 


SECOND    YEAR   OF   HIS    MINISTRY.  107 

sound  of  music,  and  the  entrance  of  a  young  girl.  It  was 
Salome  *who,  with  her  grace  and  beauty,  heightened  by  the 
decorations  of  dress,  had  come  to  dance  before  the  king. 
Delighted  with  the  unexpected  appearance  of  the  maiden, 
and  charmed  with  the  performance,  so  contrary  to  the  usual 
seclusion  and  modesty  of  the  Jewish  women,  Herod  prom- 
ised, with  an  oath,  that  he  would  grant  her  anything  she 
would  ask,  even  to  the  half  of  his  kingdom.  Abruptly 
leaving  the  royal  presence,  she  hastened  to  her  mother  in 
another  part  of  the  palace,  who  was  probably  awaiting  her 
return,  if  not  anticipating  the  result  of  her  attempt  to  win 
the  king's  favor.  Revenge  prompted  Herodias  to  secure 
the  death  of  the  Baptist,  who  had  long  ago  severely  con- 
demned her  life,  and  whose  condemnation  had  ever  since 
rankled  in  her  breast :  and,  as  the  question  was  hastily 
put  to  her,  "  What  shall  I  ask  7"  she  bade  the  inquirer  go 
and  demand  the  head  of  her  enemy. 

With  hurried  step  the  daughter  went  to  fulfil  the 
mother's  cruel  and  vindictive  command.  Reentering  the 
hall  of  feasting,  where  all  with  curiosity  listened  for  the 
decision,  she  asked,  with  eagerness,  fearing  perhaps  a 
refusal,  that  the  head  of  John  the  Baptist  should  be 
brought  to  her  upon  a  charger. 

Herod  and  all  his  guests  must  have  been  startled  by  this 
request,  so  cruel  and  determined,  coming  from  one  so  young. 

The  king  had  supposed  she  would  be  dazzled  by  visions 
of  wealth  and  power,  and  that  her  wishes  would  be  in 
accordance  ;  but,  instead  of  that,  she  sought  the  death  of  a 
good  man,  one  who  was  loved  and  honored  by  the  people 
as  a  prophet. 

Yet  what  could  he  do  ?  He  had  promised,  in  the  pres- 
ence of  all  his  lords, —  promised,  too,  with  an  oath, —  and, 

*  The  daughter  of  Herodias. 


108  THE  LIFE   OF  JESUS. 

ashamed  to  recall  his  word,  he  reluctantly  gave  an  order 
for  the  execution. 

How  much  better,  had  he  repented  of  his  rash  and  foolish 
promise,  and  refused  to  perform  the  deed !  How  much 
better  to  have  faced  the  frowns  and  ridicule  of  the  world, 
than  to  meet  the  displeasure  of  his  God  ! 

But  John  was  killed,  and  death  did  not  find  him  unpre- 
pared. He  was  ready  to  die ;  his  work  was  done ;  he  had 
been  the  herald  of  Christ,  and  now  Christ  himself  had 
appeared. 

When  the  order  was  brought  to  him,  he  made  no  resist- 
ance, but  cheerfully  bade  farewell  to  this  world,  knowing 
that  he  should  find  speedy  entrance  into  heaven. 

His  head  was  severed  from  his  body,  and  brought  in  a 
basin  to  Salome,  who  carried  it  in  triumph  to  her  mother, 
while  his  body  was  taken  by  his  faithful  followers  and 
buried,  with  many  tears. 

Three  years  before,  his  voice,  that  voice  now  hushed  in 
death,  was  first  heard  in  the  wilderness  of  Judea,  pro- 
claiming the  coming  of  his  Lord.  Half  that  time  had  been 
spent  within  the  walls  of  his  prison,  in  the  castle  of 
Machserus.  yet  there  he  was  not  idle  in  his  Master's  ser- 
vice. Followed  in  his  banishment  by  those  whom  his 
preaching  had  convinced,  and  his  sincerity  attached  to  him, 
he  had  continued  to  show  them  the  way  of  duty,  and  given 
them  encouragement  to  persevere  in  it,  though  persecution 
and  death  should  lie  before  them. 

Shut  out  from  the  light  of  day,  he  had  been  cheered  by 
the  accounts  brought  to  him  of  the  success  of  the  Nazarene. 

Never,  for  one  moment,  had  he  repined  at  the  thought  of 
a  rival ;  on  the  contrary,  he  had  called  himself  unworthy  to 
loose  the  latchet  of  his  shoe,  and  he  rejoiced  that  he  had 
been  permitted  to  usher  in  the  long-expected  Redeemer. 


SECOND   YEAK   OF  HIS  MINISTRY.  109 

When  his  followers  had  murmured  at  the  setting  of  his  sun 
before  the  rising  of  a  more  resplendent  light,  he  had  quickly 
rebuked  them;  and,  when  they  had  doubted  if  Jesus  was  the 
true  Messiah,  he  had  sent  them  to  see  his  works,  and  bring 
him  the  result  of  their  observations. 

He  had  heard,  with  complete  satisfaction,  their  report  of 
the  healing  of  the  sick  and  lame  and  blind ;  of  the  casting 
out  of  evil  spirits,  and  the  preaching  of  the  gospel  to  the 
poor ;  and  assured  them  it  could  be  none  other  than  Christ 
himself. 

When  all  was  over, — *  the  prisoner  released  from  his  cap- 
tivity, his  body  buried  in  the  tomb,  and  his  spirit  ascended 
to  its  home  on  high, —  John's  disciples  went  to  Jesus  and 
told  him  what  had  happened,  wishing,  it  may  be,  for  his 
sympathy,  and  thinking  he  too  might  be  in  danger  from  the 
caprices  of  a  wicked  king. 

Upon  hearing  the  mournful  news,  our  Lord  went  with 
his  disciples  privately  across  the  lake,  seeking  retirement 
in  the  Bethsaidan  desert. 

As  soon  as  the  people  found  out  where  Jesus  was,  they 
followed  him  on  foot  from  all  the  surrounding  country ;  and 
he,  seeing  their  ignorance  and  distress,  preached  unto  them 
the  words  of  eternal  life,  and  healed  their  diseases. 

Late  in  the  afternoon,  when  the  last  rays  of  the  setting 
sun  were  fading  from  sight,  the  disciples  came  to  him  and 
begged  him  to  send  away  the  people,  that  they  might  get 
food  and  lodging  in  the  villages  near ;  for  they  had  no  pro- 
visions with  them,  and  it  was  time  for  the  evening  meal. 

Jesus  replied  they  must  give  them  something  to  eat,  for 
they  had  come  a  long  distance,  and  it  would  not  do  to  send 
them  away  hungry. 

Then  he  inquired  of  Philip  where  they  could  buy  some 
9* 


110  THE   LIFE    OF   JESUS. 

bread,  and  he  replied  that  two  hundred  penny- worth  would 
not  be  enough  to  supply  them.  Our  Lord  had  asked  this 
question  to  try  Philip,  for  he  knew  himself  what  he  would 
do.  At  this  moment,  Andrew  came  to  him,  and  said  there 
was  a  lad  there,  who  had  five  barley-loaves  and  two  small 
fishes ;  "  but,"  he  asked,  "  what  are  they  among  so  many  ? ** 

Then  Jesus  desired  his  disciples  to  seat  the  multitude 
upon  the  grass,  in  companies  of  fifty  or  a  hundred  each ; 
and,  taking  the  loaves  and  the  fishes,  he  looked  up  to 
heaven,  and  blessed  and  brake  them.  After  this,  he 
handed  them  to  the  disciples  to  distribute ;  and  when  all 
had  eaten  as  much  as  they  would,  he  directed  them  to 
gather  up  the  fragments,  that  nothing  should  be  lost.  The 
whole  company  numbered  five  thousand,  besides  women  and 
children.  Filled  with  delight  at  the  generous  provision 
that  had  been  made  for  their  wants,  they  supposed  that  now 
indeed  they  had  found  a  leader  who  would  be  to  them  as 
Moses  of  old,  and  they  desired  to  make  him  king. 

But  our  Lord,  as  soon  as  he  knew  their  intention,  fear- 
ing they  would  take  him  by  force,  sent  them  away,  and 
departed  alone  into  a  mountain  to  pray,  while  his  disciples, 
at  his  earnest  request,  left  him,  to  return  to  Capernaum. 
All  night  Jesus  was  on  the  cold  mountain,  spending  the 
hours  in  prayer  and  meditation ;  and  when,  at  early  dawn, 
he  came  to  the  shore,  he  saw  the  little  boat  in  which  his 
followers  had  sailed  tossed  upon  the  waves,  in  the  midst  of 
the  sea. 

A  severe  storm  had  arisen ;  a  high  wind  was  against 
them,  and  the  stoutest  arm  there  found  it  toilsome  to  row. 
Suddenly  they  perceived  a  figure  walking  on  the  waves 
and  approaching  them,  and,  supposing  it  was  a  spirit,  they 
cried  out  with  fear.  It  was  their  Lord,  but  they  knew  him 


SECOND    YEAR    OF    HIS    MINISTRY.  Ill 

not.  Then  he  said  unto  them,  "  Be  of  good  cheer  ;  it  is  I ; 
be  not  afraid  ! "  Peter,  ever  fearless  and  daring,  desired,  if 
it  were  really  the  Lord,  that  he  should  bid  him  come  to  him 
upon  the  water.  Jesus  said  to  him,  "  Come."  And  he  left 
the  boat,  and  walked  upon  the  sea.  But  when  the  wind 
rose,  and  the  waves  were  high,  he  wras  afraid,  and,  beginning 
to  sink,  cried  out,  "Lord,  save  me!"  "With  outstretched 
hand  Jesus  caught  him,  saying,  "  0,  thou  of  little  faith  ! 
wherefore  didst  thou  doubt?"  That  hand,  ever  ready  to 
save  the  perishing,  was  not  withheld  then ;  and,  had  Peter 
possessed  more  faith,  he  would  have  trusted,  though  the 
billows  had  swept  over  him. 

Together  they  entered  the  ship,  and  the  disciples  all 
began  to  worship  their  Master,  saying,  ll  Of  a  truth,  thou 
art  the  Son  of  God."  The  wind  had  ceased,  the  storm  was 
lulled,  and  they  landed  safely  on  the  shore  of  Gennessaret. 
The  tidings  of  their  arrival  soon  spread  among  the  inhab- 
itants, and  they  nocked  around  our  Lord,  bringing  to  him 
the  sick  and  the  dying  upon  their  beds.  And  wherever  he 
went,  into  cities  or  villages,  they  followed  and  laid  them  in 
the  streets,  that,  as  he  passed,  the  sufferers  might  touch  even 
the  hem  of  his  garment,  and  be  healed.  The  next  day,  the 
people  from  the  other  side  took  boats  and  came  to  Caper- 
naum to  find  Jesus,  who,  when  he  saw  them,  entered  into  a 
synagogue  and  addressed  them.  He  assured  them  that  his 
was  not  a  temporal  kingdom;  that  he  came  to  save  the 
souls  of  men,  and  to  give  them  eternal  life  ;  and  he  warned 
them  not  to  labor  for  the  meat  which  perisheth,  but  rather 
for  that  which  should  endure  forever. 

When  they  heard  this,  many  were  disappointed,  especially 
those  who  had  followed  him  in  hopes  of  his  being  their 
king,  and  giving  them  earthly  possessions  j  and  they  left 


112  THE  LIFE   OF  JESUS. 

him,  and  went  with  him  no  more.  When  our  Lord  saw 
this,  he  said  to  his  disciples,  "Will  ye  also  go  away?" 
Simon  Peter  replied,  "  Lord,  to  whom  else  shall  we  go? 
Thou  hast  the  words  of  eternal  life  !"  Then,  for  the  first 
time,  Jesus  told  them  that  one  of  their  number  should 
betray  him. 


PART    IY, 

THE  LAST  YEAR  OF  OUR  LORD'S  MINISTRY 
AND  LIFE. 


CHAPTER  IX. 

The  third  Passover.  —  Jesus  does  not  go.  —  Massacre  of  the  Galileans  in 
the  Temple.  —  The  Pharisees  rebuked.  —  The  Syro-Phoenician  woman. — 
Jesus  goes  through  Decapolis.  —  The  deaf  man  with  an  impediment  in 
his  speech.  -^  The  four  thousand  are  fed.  —  The  blind  man  healed  at 
Bethsaida  (or  Julias).  — Jesus  goes  into  the  district  of  Cesarea 
Philippi.  —  Promises  the  disciples  the  keys  of  heaven.  —  Christ  foretells 
his  sufferings  and  death.  —  The  Transfiguration.  —  The  boy  healed  of 
an  evil  spirit.  —  The  tribute-money  at  Capernaum.  —  The  disciples  con- 
tend who  shall  be  greatest.  —  The  Seventy  sent  out  to  preach.  —  The 
Samaritans  refuse  to  receive  Jesus.  —  The  indignation  of  James  and 
John.  —  The  ten  lepers  healed. 

THE  third  year  of  Jesus'  ministry  had  commenced, —  the 
last  year  of  his  stay  upon  earth, —  and  he  was  surrounded  by 
his  little  band,  still  faithful  to  him. 

Some  who  had  heard  his  preaching,  and  been  the  recip- 
ients of  his  bounty,  had  continued  to  love  and  obey  him ; 
but  others  had  followed  him  for  a  little  while,  and  then  left 
him  to  go  back  to  the  world. 

Before  him  lay  a  great  work, —  the  object  of  his  coming 


114  THE  LIFE   OF  JESUS. 

was  yet  unaccomplished.  He  must  be  offered  up  for  the 
sins  of  the  world.  The  Lamb  of  God  must  be  slain,  for, 
without  shedding  of  blood,  could  be  no  remission  of  sin. 
The  Passover  had  again  returned,  but  Jesus  did  not  go  up 
to  attend  it.  He  had  many  enemies,  and,  if  he  went  to 
Jerusalem,  his  life  would  be  endangered  before  the  hour  for 
his  suffering  had  arrived. 

In  his  absence  had  occurred  the  massacre  of  the  Gali- 
leans ;  and  now,  when  a  few  weeks  had  passed,  he  was 
visited  by  a  deputation  of  scribes  and  Pharisees.  They 
had  come  from  Jerusalem  to  Capernaum  to  see  him, —  to 
observe  closely  his  words  and  actions,  that  they  might 
accuse  him  before  their  national  council. 

Soon  an  opportunity  for  their  malice  occurred.  Seeing 
some  of  his  disciples  eat  without  washing  their  hands, 
without  all  the  ceremonies  they  thought  necessary,  they 
brought  a  complaint  against  them  to  their  Master,  and 
inquired  by  what  authority  his  followers  neglected  the 
rules  handed  down  to  them  by  tradition.  In  reply,  Jesus 
rebuked  them  for  placing  so  much  value  upon  the  external 
observances  of  religion,  while  their  inward  character  was 
full  of  concealed  corruption,  and  needed  the  washing  of 
regeneration.  Severely  and  earnestly  he  reproved  them, 
saying,  "  Pull  well  ye  reject  the  commandments  of  God, 
that  ye  may  keep  your  own  traditions."  Then  calling  to 
the  multitude  who  had  gathered  about  him,  he  declared, 
"  Not  that  which  goeth  into  the  mouth  defileth  a  man,  but 
that  which  cometh  out  of  the  mouth." 

The  Pharisees  grew  angry, —  their  hearts  were  filled  with 
hatred ;  and  from  that  hour  they  sought  only  the  more  to 
destroy  him.  When  they  were  again  alone,  the  disciples 
asked  Jesus  if  he  knew  how  deeply  he  offended  these  men 


LAST  YEAR  OF   HIS  MINISTRY.  115 

by  what  lie  said.  But  he  replied,  "  Let  them  alone  ;  they 
are  blind  leaders  of  the  blind." 

Soon  after  this,  he  went  into  the  coast  of  Tyre  and 
Sidon  ;  and,  upon  his  arrival,  he  entered  a  house,  hoping  to 
remain  in  seclusion  and  unknown.  But  his  presence  could 
not  long  be  concealed.  A  Greek  woman,  a  Syro-Phoenician, 
hearing  that  he  was  there,  entered  the  house  where  he  was, 
fell  at  his  feet,  and  entreated  him  to  heal  her  young  daugh- 
ter, who  was  possessed  by  an  evil  spirit.  Receiving  no 
reply,  she  urged,  with  still  more  earnest  warmth,  her  prayer 
and  her  desire  for  her  child.  The  disciples,  growing  weary 
of  the  scene,  and  supposing  their  Master  did  not  intend  to 
grant  her  request,  begged  him  to  send  her  away. 

Without  heeding  them,  he  turned  to  the  woman,  and  said, 
"  I  am  not  sent  but  to  the  lost  sheep  of  the  house  of  Israel ; " 
"  let  the  children,"  meaning  the  Jews,  "  first  be  filled ;  after 
that  the  dogs,  or  Gentiles,  should  be  cared  for."  This  our 
Lord  said  to  try  her  faith ;  but,  unmoved,  she  answered, 
"  Yes,  Lord,  but  the  dogs  eat  of  the  crumbs  that  fall  from 
the  children's  table." 

Pleased  with  her  humility  and  her  confidence  in  him, 
Jesus  said  to  her,  "  0,  woman  !  great  is  thy  faith ;  be  it  unto 
thee  even  as  thou  wilt!"  The  poor  woman,  rich  in  faith, 
was  satisfied.  Christ  had  listened  to  her  petition,  had 
granted  the  desire  of  her  heart,  and  she  turned  away 
rejoicing. 

Entering  her  lonely  dwelling,  she  found  her  child  lying 
peacefully  on  the  bed,  restored  to  her  right  mind,  to  be 
henceforth  her  life's  blessing,  and  to  remind  her  continually 
of  the  goodness  of  the  Lord. 

Leaving  this  place,  Jesus  went  with  his  disciples  through 
the  region  of  Decapolis,  near  the  shores  of  the  lake,  and 


116  THE  LIFE   OF  JESUS. 

spent  much  time  in  the  wild  and  mountainous  country 
further  to  the  north.  But  even  hero  the  poor  and  the 
wretched  followed  him.  They  brought  unto  him  many  that 
were  diseased, — the  lame  and  the  blind, —  and  laid  them  at 
his  feet,  and  besought  that  he  would  heal  them. 

One  of  these  was  a  deaf  person,  who  had  an  impediment 
in  his  speech,  and  they  asked  Jesus  to  lay  his  hand  upon 
him.  He  did  not  refuse  their  request,  but,  taking  the  man 
aside  from  the  multitude,  he  touched  his  ears  and  his 
tongue,  and,  looking  up  to  heaven,  he  sighed,  and  said,  "  Be 
opened  !  "  Immediately  the  man's  hearing  was  restored  ; 
his  speech  was  made  plain,  and  he  went  away  to  spread  the 
glad  news  abroad. 

Again  Jesus,  pitying  the  multitude,  who  had  wandered  far 
from  their  homes,  and  were  without  food,  miraculously 
supplied  them  with  bread  and  fish ;  and  again  he  left  them, 
lest  in  their  gratitude  they  might  urge  upon  him  temporal 
honors.  Taking  a  ship,  he  came  with  his  disciples  to  the 
eastern  shore  of  the  lake,  to  a  place  called  Dalmanutha  or 
Magdala,  where  he  was  met  by  a  number  of  Pharisees  and 
Sadducees.  who  asked  of  him  a  sign  from  heaven  to  prove 
his  claims  to  be  the  Messiah.  The  Sadducees  rejected  the 
traditions  held  by  the  Pharisees  as  binding,  and  denied  the 
resurrection ;  still  they  received  the  laws  of  Moses,  and 
regarded  the  ordinances  of  religion  as  sacred.  They  were 
less  numerous  than  the  Pharisees,  but  were  generally  men 
of  wealth  and  influence.  They  derived  their  name  from 
Sadok,  who  first  taught  these  views.  When  Jesus  heard 
the  questions  they  addressed  to  him,  he  sighed  deeply,  and 
told  them  no  sign  could  be  given  them,  since  all  the  words 
ho  had  spoken,  all  the  miracles  he  had  performed,  had 
failed  to  convince  them  that  he  was  the  Messiah.  In  the 


LAST  YEAR   OF    HIS    MINISTRY.  117 

course  of  the  sacred  narrative  we  are  frequently  told  of 
the  sighs  and  tears  of  the  Son  of  Man,  but  never  of  his 
smiles. 

We  cannot  doubt,  in  the  free  and  social  intercourse 
he  so  often  permitted  and  encourage*!  with  his  fellow-men, 
that  he  would  share  hi  their  joys  *as  well  as  their  griefs, 
although  we  know  that  he  was  peculiarly  a  man  of  sorrows. 

An  exile  from  his  Father's  house ;  separated  from  his 
nearest  kindred  by  his  mysterious  union  with  the  Godhead, 
and  the  knowledge  of  the  future  that  lay  as  an  open  book 
before  him ;  surrounded  by  those  unable,  if  not  unwilling,  to 
comprehend  and  sympathize  with  him,  it  was  not  strange  if, 
at  times,  he  yearned  with  unutterable  longings  for  the  courts 
of  heaven. 

But  in  this  solitude  of  spirit  there  was  no  gloom ;  his 
face  irradiated  by  the  light  of  love,  his  manners  winning 
by  their  irresistible  tenderness,  little  children  could  readily 
approach  to  receive  his  blessing,  and  the  poorest  and  hum- 
blest kneel  at  his  feet  to  utter  their  petitions.  *• 

None  were  so  wretched  that  he  could  not  console  them ; 
none  so  miserable  he  could  not  relieve ;  the  most  guilty 
might  find  pardon,  the  most  unhappy  some  ray  of  hope. 

In  Judea  a  fountain  had  been  opened  where  every  wound 
might  be  healed,  every  sorrow  turned  to  joy. 

If,  with  bleeding  feet,  Immanuel  must  tread  the  thorny 
path  to  the  cross,  yet,  like  a  good  shepherd,  would  he  bear 
the  lambs  in  his  arms,  and  place  them  in  green  meadows, 
and  by  flowing  brooks. 

If  his  heart  was  burdened  with  sorrow,  he  would  shed 
around  others  the  joy  of  forgiveness  and  the  smiles  of 
eternal  love. 

He  had  left  the  presence  of  the  Father,  of  archangel  and 
10 


118  THE  LIFE   OF  JESUS. 

glorified  spirits,  and  exchanged  such  companionship  for  the 
society  of  those  who  loved  him  not. 

He  had  chosen  a  little  band  from  among  the  children  of 
men,  to  walk  with  him,  learn  his  doctrines,  reflect  his  ex- 
ample, and,  when  he  should  leave  them,  to  be  a  light  to  the 
world.  But,  alas !  even  here  the  spirit  of  evil  had  entered. 
One  of  them  would  betray  him.  One  who  had  long  fol- 
lowed him,  witnessed  his  miracles,  received  his  unvarying 
kindness,  and  by  all  these  had  only  gone  deeper  in  guilt, 
and  become  riper  for  an  instrument  of  woe. 

Another,  who  was  most  earnest  in  his  assurances  of  at- 
tachment, would,  in  an  unguarded  moment,  yield  to  the 
tempter's  power,  and  deny  him. 

True,  there  were  some  who  steadfastly  loved  him,  and  one 
whose  gentleness  and  conformity  to  his  Lord's  character 
made  him  greatly  beloved ;  yet  from  these  he  must  soon  be 
parted,  and  they  would  have  none  to  lead  and  counsel  them. 

Though  often  despised  and  neglected  by  the  learned  and 
the  rich,  yet  there  were  many  poor  and  unlearned  who  were 
bound  to  him  by  the  warmest  gratitude.  He  had  stood  by 
the  bedside  of  their  loved  and  dying  ones,  and,  in  pity,  re- 
stored them  to  their  outstretched  arms.  He  had  given  them 
food  for  the  body,  and  the  waters  of  life  to  their  thirsty 
souls.  He  had  never  turned  away  from  their  entreaties, 
but  had  been  to  them  a  divine  and  compassionate  friend  in 
every  hour  of  need. 

For  such  as  these  he  had  left  the  bliss  of  heaven ;  for 
such  he  had  labored,  and  for  such  he  must  die ;  and  when 
he  was  gone  from  among  them,  they  would  be  as  sheep  with- 
out a  shepherd. 

But  not  for  these  were  shed  his  bitterest  tears, —  not  for 
himself  were  heaved  the  deepest  sighs.  It  was  the  sins  of 


LAST  YEAR   OF  HIS    MINISTRY.  119 

the  world  that  pressed  heavily  upon  his  spirit, —  it  was  the 
hard  and  unbelieving  hearts  of  those  who  rejected  his  coun- 
sel, and  would  none  of  his  reproof.  For  them  his  prayers 
ascended  on  lonely  mountains  and  in  the  silent  midnight, 
and  for  them  he  lifted  up  his  voice  in  mournful  lamenta- 
tions. 

After  this  he  left  them,  and  entering  a  ship  departed  for 
the  other  side.  The  disciples  had  forgotten  to  take  bread 
with  them ;  and  when  they  had  left  the  shore,  finding  they 
had  but  one  loaf  in  the  ship,  they  consulted  as  to  what  they 
should  do.  Jesus,  perceiving  their  anxiety,  bade  them  be- 
ware of  the  leaven  of  the  Pharisees.  They  said  to  each 
other,  it  is  because  we  have  brought  no  bread.  But  he 
answered,  "Do  ye  not  yet  understand,  neither  remember, 
the  five  loaves  of  the  five  thousand,  and  how  many  baskets 
ye  took  up  ?  neither  the  seven  loaves  of  the  four  thousand, 
and  how  many  baskets  ye  took  up  ?  Then  he  told  them  it 
was  not  of  the  leaven  of  bread,  but  of  the  doctrine  of  the 
Pharisees  and  Sadducees,  he  had  bid  them  beware.  When 
they  had  reached  Bethsaida,  some  of  the  people  brought  a  blind 
man  to  Jesus,  that  he  might  restore  to  him  his  sight ;  and! 
he  took  him  by  the  hand,  and  led  him  out  of  the  town..  In 
a  retired  place  he  tarried,  and  there  touched  his  eyes,  and 
laid  his  hands  upon  him.  Then  he  asked  if  lie  saw  any- 
thing ;  and  the  man,  gazing  around  him  with  his  sight  but 
partially  restored,  replied  that  men  looked  like  trees  walk- 
ing. Laying  his  hand  upon  his  eyes  the  second  time,  he- 
bade  him  look  up,  and  he  was  able  to  see  every  man  clearly. 
Then  Jesus  sent  him  to  his  own  house,  directing  him  not  to- 
return  to  Bethsaida,  nor  to  tell  this  miracle  to  any  person 
there. 

After  this,  our  Lord  and  his-  disciples  went  into  the  dis- 


120  TUB   LIFE   OF   JESUS. 

trict  of  Cesarea  Philippi ;  and  he  conversed  with  them,  as  he 
went,  concerning  the  opinions  of  the  Jews  in  regard  to 
himself.  It  was  at  this  time  that  Peter  declared  his  belief 
that  he  was  the  Christ,  the  son -of  the  living  God,  and 
obtained  the  blessing  of  his  Master. 

He  also  promised  him  the  keys  of  heaven,  and  charged 
them  all  to  tell  no  man  that  he  was  Jesus  the  Christ.  By 
giving  the  keys  to  Peter,  our  Lord  undoubtedly  meant  that 
he  should  be  the  honored  instrument  of  opening  the  door  of 
salvation  to  the  Gentiles.  Then  he  proceeded  to  make 
known  to  them  that  he  must  go  to  Jerusalem  and  suffer 
many  things;  that  he  must  be  put  to  death,  and,  after  three 
days,  he  would  rise  again.  When  Peter  heard  this,  he 
exclaimed,  "Ear  be  it  from  thee,  Lord;"  and,  in  return, 
received  the  severe  rebuke,  "  Get  thee  behind  me,  Satan ! 
thou  art  an  offence  unto  me,  for  thou  savorest  not  the 
things  that  be  of  God,  but  those  that  be  of  men."  Jesua 
saw  in  this  expostulation  of  Peter  not  the  expression  of 
tenderness  or  affection,  but  the  temptation  of  the  evil  one ; 
and  he  quickly  rejected  the  attempt  to  lead  him  from  the 
path  of  suffering  wrhich  lay  before  him.  Turning  to  his 
disciples,  Jesus  said,  "  If  any  man  will  come  after  me,  let 
him  deny  himself,  and  take  up  his  cross  daily  and  follow  me." 

Eight  days  after,  early  in  the  morning,  our  Lord  took 
Peter,  and  James,  and  John,  the  three  disciples  upon  whom 
he  bestowed  marks  of  peculiar  favor,  and  went  with  them 
upon  Mount  Tabor,  where  he  permitted  them  to  witness 
the  scene  of  his  transfiguration. 

The  Feast  of  Tabernacles  was  near  at  hand, —  a  feast 
celebrated  by  the  Jews,  at  Jerusalem,  in  memory  of  the 
journey  of  their  fathers  through  the  wilderness,  on  thek 
way  to  the  promised  land. 


LAST  YEAR   OF   HIS   MINISTRY.  121 

It  was  observed  in  October,  from  the  fifteenth  to  the 
twenty-third  of  the  month,  when,  for  eight  days,  the  Jews 
dwelt  in  tabernacles  or  bowers.  These  bowers  were  con- 
structed of  branches  of  trees  upon  the  flat  roofs  of  their 
houses.  Jesus  had  asked  them  to  go  with  him  upon  the 
mountain  to  pray,  and  while  he  prayed  a  wonderful  change 
came  upon  his  countenance,  and  two  celestial  visitants  ap- 
peared with  him.  These  were  Moses  and  Elijah,  in  their 
glorified  bodies, —  such,  it  may  be,  as  we  shall  have  in  the 
resurrection.  The  disciples,  overcome  with  fatigue,  or  op- 
pressed with  awe,  had  fallen  asleep,  and  for  a  while  were 
unconscious  of  what  was  passing  so  near,  but  were  soon 
awakened  by  the  dazzling  light  that  shone  around  them. 
"With  the  Feast  of  Tabernacles  and  its  preparations  in  his 
mind,  Peter  awaked,  and  beheld  the  splendid  vision  of  his 
Lord,  and  Moses,  and  Elias,  standing  before  him,  brilliant 
as  the  light  of  the  sun,  and  with  garments  exceeding  white, 
as  snow.  In  the  excitement  of  the  moment,  he  exclaimed, 
"Lord,  let  us  make  here  three  tabernacles;  one  for  thee, 
and  one  for  Moses,  and  one  for  Elias."  He  knew  not  what 
he  said,  for  he  was  dazzled  and  bewildered  by  the  marvellous 
display. 

Meanwhile,  Jesus  stood  conversing  with  these  prophets, 
who  had  so  long  been  in  the  realms  of  glory,  concerning  the 
trial  and  death  which  he  was  approaching,  and  which,  before 
many  months,  must  be  accomplished  at  Jerusalem.  Sud- 
denly, a  bright  light  overshadowed  them,  and  a  voice  from 
the  cloud  proclaimed,  "  This  is  my  beloved  son,  in  whom  I 
am  well  pleased.  Hear  ye  him."  The  voice  ceased;  Jesus 
was  alone.  The  bright  light  had  vanished,  and  with  it  the 
heavenly  messengers.  Again  the  disciples  had  fallen  to 
the  ground,  and  covered  their  faces  from  the  sight;  but 


122  THE   LIFE   OF  JESUS. 

now  the  gentle  hand  of  their  Lord  touched  them,  and  his 
kind  voice  bade  them  arise,  and  be  no  longer  afraid. 
Together  they  descended  the  mountain, —  the  Saviour  and 
his  loving  friends, —  and,  as  they  walked,  he  charged  them 
they  should  tell  no  man  concerning  the  vision.  Then  he 
explained  to  them  more  fully  his  object  in  coming  into  the 
world,  and  the  office  of  John  the  Baptist,  whom  the  prophets 
had  called  Elias. 

As  they  came  down  from  the  mountain,  and  approached 
the  place  where  the  other  disciples  awaited  them,  they  ob- 
served them  in  earnest  conversation  with  some  of  the 
scribes,  while  the  multitude  had  gathered  around. 

As  soon  as  the  people  saw  Jesus,  they  ran  towards  him ; 
and,  upon  his  inquiring  the  cause  of  the  dispute,  a  man 
from  the  crowd  answered  that  he  had  brought  his  son  to  the 
disciples  to  be  healed  of  a  dumb  spirit  that  afflicted  him5 
but  they  could  not  do  it. 

When  Jesus  heard  that,  he  exclaimed,  "0!  faithless 
generation,  how  long  shall  I  bear  with  you,  how  long  shall 
I  suffer  you?"  and,  turning  to  the  man,  he  said,  "Bring 
thy  son  hither."  Then  they  brought  the  youth  to  him. 
In  answer  to  the  inquiry  of  Jesus,  how  long  he  had  been 
tormented,  the  father  said  that  since  he  was  a  child  he  was 
subject  to  this  fearful  malady,  and  was  now  pining  away 
from  its  repeated  attacks ;  and  he  entreated,  if  Jesus  could 
do  anything,  he  would  have  compassion  upon  them. 

Our  Lord  replied,  "If  thou  canst  believe,  all  things  are 
possible  to  him  that  belie  veth."  At  these  words  the  man 
cried  out,  with  tears,  "Lord,  I  believe;  help  thou  mine  un- 
belief." 

Then,  addressing  the  spirit,  Jesus  said,  "Thou  dumb  and 
deaf  spirit,  I  charge  thee  come  out  of  him,  and  enter  no 


LAST  YEAR   OF    HIS    MINISTRY.  123 

more  into  him."  Thus  rebuked,  the  spirit  left  the  boy,  and 
he  lay  at  Jesus'  feet  as  if  dead.  But  the  compassionate 
Saviour  took  him  by  the  hand,  lifted  him  up,  and  restored 
him  to  his  grateful  parent,  in  the  presence  of  the  wondering 
multitude. 

Afterwards,  when  the  Master  and  his  disciples  had  en- 
tered a  house,  they  came  to  him  privately,  and  asked  why 
they  could  not  cast  the  evil  spirit  out  of  the  boy.  He 
answered,  "Because  of  your  unbelief;"  and  then  assured 
them,  if  they  had  faith,  nothing  would  be  impossible  for 
them,  and  enjoined  upon  them  the  necessity  of  prayer  and 
fasting  for  the  performance  of  such  miracles. 

As  they  passed  through  Galilee,  our  Lord  desired  to 
journey  quietly,  and  unknown  to  the  people.  His  heart 
was  full  of  sorrowful  thoughts,  and  he  had  much  to  say  to 
his  disciples  in  reference  to  his  death. 

When  he  told  them  he  must  be  betrayed  arid  killed,  they 
were  pained  by  his  words ;  but,  as  he  proceeded  to  say  that 
on  the  third  day  he  should  rise  again,  they  could  not  under- 
stand his  meaning,  and  were  afraid  to  ask  an  explanation. 
Yet  he  said  to  them,  "  Let  these  sayings  sink  down  into 
your  ears." 

After  some  days  they  reached  Capernaum,  and  when 
there  the  collectors  of  tribute-money, —  of  the  half-shekel,  or 
twenty-four  cents,  that  was  required  by  the  Jewish  law  of 
every  Jew  yearly,  for  the  support  of  the  Temple  service, — 
came  to  Peter  and  demanded  if  his  Master  paid  tribute. 
Peter  replied  that  he  did,  and,  entering  the  house,  would 
have  asked  Jesus  for  it.  But  our  Lord  knew  what  he  would 
say,  and  immediately  inquired  of  him  whether  kings  of  the 
earth  required  taxes  of  their  own  children  or  of  strangers. 
Peter  said  "of  strangers."  Then  Jesus  told  him  that  he 


124  THE  LIFE   OF  JESUS. 

being  the  Son  of  God,  need  not  to  pay  for  the  support  of  Ins 
Father's  house. 

But,  though  he  might  well  be  exempted  from  the  tax, 
yet  Jesus  would  not  offend.  He  sent  Peter  to  the  lake-side, 
telling  him  to  cast  in  his  hook,  and  take  the  first  fish  that 
should  come  up.  In  its  mouth,  he  further  told  him.  he 
should  find  a  piece  of  silver  worth  one  shekel,  and  with  that 
he  could  pay  the  tribute  for  them  both. 

This  incident  proves  the  omniscience  of  the  Saviour,  since 
he  must  have  known  that  the  fish  had  swallowed  the  coin. 

The  scene  of  the  transfiguration  seems  to  have  awakened 
in  the  minds  of  the  disciples  vague  hopes  of  the  temporal 
power  of  their  Master  ;  and  their  own  promotion  to  posts  of 
honor  in  his  new  kingdom  became  the  frequent  theme  of 
their  conversation. 

His  warnings,  that  he  must  soon  leave  them,  were  forgot- 
ten, and  they  contended  with  each  other  which  would  be 
the  greatest  when  their  glowing  expectations  should  be 
realized. 

One  day  especially,  r.s  they  journeyed  with  Jesus,  the  sub- 
ject had  been  warmly  discussed,  and  their  disputes  had  led 
them  into  angry  altercation. 

He,  who  knew  full  well  what  was  passing  in  their  hearts 
and  coming  from  their  lips,  appeared  at  the  time  unmindful' 
of  it,  and  silently  and  sadly  pursued  his  way,  grieving  at 
their  dulness  to  perceive  the  things  of  heaven. 

Late  in  the  afternoon,  as  the  time  approached  for  their 
evening  meal,  they  stopped  at  the  house  of  a  friend,  and 
leaving  their  sandals  at  the  door,  entered  the  inner  room. 

Here  reclining  upon  the  mattresses  that  were  strewed 
upon  the  floor,  or  seated  on  the  divan,  they  gladly  rested 
from  the  fatigues  of  the  day.  The  divan  was  a  low,  wide 


LAST  YEAE  OP   HIS  MINISTRY.  125 


seat,  extending  on  three  sides  of  the  room  against  the 
and  was  usually  covered  with  cushions. 

Soon  our  Lord  inquired  what  was  the  subject  of  their 
disagreement  bj  the  way. 

Abashed  by  the  searching  glance  that  accompanied  the 
question,  and  ashamed  to  confess  the  truth,  they  made  no 
reply. 

Then  he  said  to  them.  "  If  any  man  desire  to  be  first,  he 
shall  be  last  of  all.  and  servant  of  all." 

At  this  moment  a  little  child  entered  the  open  door,  and  by 
its  innocent  playfulness  attracted  the  attention  of  the  speaker. 


Accustomed  to  the  faces  of  the  group,  it  had  no  fear  j  and, 
at  the  voice  of  Jesus,  ventured  to  approach  him. 

Won  by  his  gentle  tones,  and  the  benignity  of  his  looks, 
it  touched  his  extended  hands,  and  permitted  itself  to  be 
lifted  up  and  folded  in  his  arms. 

With  an  expression  of  peaceful  security  it  nestled  there, 
and  looked  up  into  the  Saviour's  face. 


126  THE  LIFE   OF  JESUS. 

Happy  indeed  might  that  child  be,  if  in  after  years  it 
could  in  spirit  repose  in  Jesus  as  confidently  as  in  that 
hour ! 

Turning  from  the  little  one,  our  Lord  told  his  disciples 
that  unless  they  became  like  that  infant, —  had  the  same 
teachable  and  child-like  temper,  —  they  could  not  be  his 
disciples  in  reality,  though  they  might  be  such  in  name ; 
adding,  "Whoso  shall  receive  one  such  little  child  in  my 
name,  receiveth  me." 

From  this,  he  went  on  to  speak  of  the  little  ones  that 
belonged  to  his  kingdom,  and  bade  them  beware  how  they 
despised  or  offended  the  humblest  and  poorest  among  them ; 
for,  said  he,  "Their  angels  do  always  behold  the  face  of 
my  Father  who  is  in  heaven." 

The  conversation  continued  long,  and  from  time  to  time 
the  disciples  asked  some  question  or  related  some  incident 
that  had  occurred  when  absent  from  their  Master. 

Precious  moments,  that  were  fast  passing  away,  to  return 
no  more  !  yet  how  unconscious  were  these  slow  learners  of 
the  rich  boon  vouchsafed  to  them  !  Others  had  been  content, 
nay,  even  joyful,  to  sit  at  the  feet  of  philosophers  and  sages 
who  could  teach  them  only  earthly  wisdom  •  but  to  them  it 
was  permitted  to  draw  near  to  the  fountain  of  knowledge, 
and  to  drink  deeply  of  its  waters. 

To  them  the  King  of  kings  unfolded  the  book  of  inspiration, 
and  made  known  its  hidden  mysteries. 

To  them  heaven  itself  had  opened,  and  displayed  its 
glories;  on  their  ears  had  fallen  the  pealing  tones  of  Jehovah's 
voice,  as  once  and  again  he  had  borne  witness  to  the  worthi- 
ness of  his  Son  to  be  heard  and  believed. 

To  them  was  granted  the  blessed   daily  and  hourly 


LAST  YEAR   OF  HIS  MINISTRY.  127 

presence  of  the  Messiah  :  yet  how  unmindful  were  they  of 
the  blessing  ! 

A  few  short  months,  and  these  golden  moments  would  be 
passed  forever.  Yet  not  lost, —  in  memory,  they  would 
live  again.  In  scenes  of  darkest  trial,  of  fearful  persecu- 
tion, of  mental  and  bodily  anguish,  how  would  they  be 
sustained  and  cheered  by  the  recollection  of  scenes  like  this ! 
—  mingled,  they  must  be,  with  many  regrets  at  their  blind- 
ness, their  slowness  to  perceive  and  understand;  yet  the  words 
of  reproof  and  counsel,  the  patient  forbearance,  the  faithful 
warnings,  would  be  blended  with  other  and  happier  associa- 
tions !  Hours  of  prayer  and  penitence,  of  exalted  aspirations, 
and  high  communion  with  their  Master  and  Redeemer, 
would  shed  over  them  a  light  that  no  tyrant  could  extinguish, 
that  would  linger  with  them  through  all  their  earthly 
course,  and  be  rekindled  in  the  paradise  above. 

It  was  at  this  time  that  John  mentioned  their  having 
forbidden  a  man  to  perform  miracles  whom  they  saw  casting 
out  evil  spirits  in  Jesus'  name,  while  he  was  not  a  follower 
with  them. 

But  Jesus  said,  "  Forbid  him  not ;  for  he  that  is  not 
against  us  is  for  us." 

Peter  now  made  the  inquiry  how  often  he  should  forgive 
his  brother  when  he  sinned  against  him,  and  received  the 
answer,  "  Until  seventy  times  seven.'7 

And  here,  also,  our  Lord  related  the  parable  of  a  certain 
king,  who  took  account  of  his  servants,  and  finding  one  of 
them  who  owed  him  a  large  amount,  ordered  him  to  be 
sold,  with  his  family  and  property,  and  the  payment  to  be 
made. 

He  told  them  of  the  distress  of  the  poor  man,  and  the 
compassion  and  forgiveness  of  the  king ;  but  afterwards  of 


128  THE  LIFE   OF  JESUS. 

his  indignation,  when  he  was  told  that  the  servant  whom  he 
had  forgiven  had  thrown  his  fellow-servant  into  prison, 
because  he  was  in  his  debt,  and  could  not  pay,  refusing  to 
show  mercy  to  another,  when  he  had  so  earnestly  desired  it 
for  himself.  Then  said  Jesus,  "  So  likewise  shall  my 
heavenly  Father  do  unto  you,  if  ye,  from  your  hearts, 
forgive  not  every  one  his  brother  their  trespasses." 

The  summer  and  the  harvest  were  passed,  and  the  Feast 
of  Tabernacles,  celebrated  in  October,  drew  near. 

Still  Jesus  did  not  tell  his  disciples  that  he  meant  to 
attend  it.  The  people  at  Jerusalem  were  looking  for  him ; 
many  were  impatient  that  he  should  declare  himself  a  king, 
that  they  might  join  the  ranks  of  his  followers  •  but  he 
wished  to  avoid  a  tumult,  and  delayed  his  going. 

At  this  time  he  appointed  the  Seventy,  sending  them 
forth,  two  and  two,  into  every  city  and  place  whither  he 
intended  going.  He  gave  them  directions  to  salute  every 
house  they  should  enter  with  the  words,  "  Peace  be  to  this 
house;"  and,  having  entered,  they  should  abide  there,  and 
not  go  from  one  to  another. 

They  were  to  salute  no  one  by  the  way ;  for  the  Eastern 
salutation,  consisting  of  grasping  the  hands,  and  kissing, 
alternately,  occupied  too  long  a  time  for  them  to  spare. 
They  were  to  eat  what  was  placed  before  them,  heal  the  sick, 
and  say  unto  those  who  welcomed  them,  "  The  kingdom  of 
God  is  come  nigh  unto  you."  But,  in  those  cities  where 
they  were  rejected,  they  were  to  go  into  the  streets  and  say, 
"  Even  the  very  dust  of  your  city,  which  cleaveth  to  us,  do 
we  wipe  off  against  you ;  notwithstanding,  be  ye  sure  of  this, 
that  the  kingdom  of  God  is  come  nigh  unto  you." 

Some  of  the  relatives  of  Jesus  urged  his  going  with  them 
to  the  feast.  They  did  not  believe  in  him,  yet  they  wished 


LAST  YEAR   OF   HIS   MINISTRY.  129 

him  to  declare  himself  openly  to  the  world ;  for  they  were 
impatient  to  see  him  set  up  the  kingdom,  which  they  also 
understood  to  be  a  temporal  one. 

But  they  left  him  when  he  assured  them  his  time  was 
not  yet  come,  and  desired  them  to  go  without  him. 

Soon  after,  Jesus  went  from  Galilee,  to  return  to  it  no 
more  before  his  death ;  and  he  sent  messengers  into  the 
places  through  which  he  would  pass,  to  prepare  for  his 
reception. 

He  had  previously  sent  out  seventy,  selected  from  the 
many  who  had  believed  and  been  baptized.  Now,  however, 
he  despatched  his  own  immediate  associates. 

Entering  a  village  in  Samaria,  the  disciples  wished  to 
make  arrangements  for  their  master  to  lodge  there ;  but  the 
people,  when  they  ascertained  they  were  on  their  way  to 
Jerusalem,  refused  to  receive  them.  At  this  denial,  James 
and  John  were  so  indignant,  they  asked  Jesus  to  let  them 
call  down  fire  from  heaven,  and  consume  the  inhabitants  and 
their  village. 

In  this  instance  these  disciples  proved  the  fitness  of  the 
name  which  had  been  given  them  by  their  Master,  Boanerges, 
or  Sons  of  Thunder. 

But  the  spirit  was  not  one  in  which  the  Saviour  sympa- 
thized; and  he  promptly  rebuked  it,  saying,  "  Ye  know  not 
what  spirit  ye  are  of."  Then  he  assured  them  "  he  came 
not  to  destroy  men's  lives,  but  to  save  them."  Afterwards 
they  went  on  to  another  village.  On  the  way,  they  saw  at 
a  distance  a  group  of  ten  lepers,  who  stood  and  lifted  up 
their  voices,  entreating  Jesus  to  heal  them. 

Cut  off  from  all  connection  with  their  kindred  and  fellow- 
men,  they  had  gathered  together,  far  from  their  homes, 
despairing  of  any  cure,  until  they  heard  of  the  miracles  per- 
il 


130  THE  LIFE   OF  JESUS. 

formed  by  the  new  prophet.  Word  had  reached  them  that 
he  was  coming  there,  and  they  hoped  he  would  not  pass 
them  by. 

As  he  drew  near,  walking  slowly  with  his  disciples,  con- 
versing by  the  way,  the  lepers  cried  out.  "Jesus,  Master, 
have  mercy  on  us!"  and  in  answer  to  them  he  said,  "  Go 
show  yourselves  unto  the  priests."  At  his  command  they 
set  out,  and  as  they  walked  they  were  healed. 

One  of  them,  who  was  a  Samaritan, — the  rest  were  Jews, 
—  when  he  saw  that  he  was  cured  of  the  leprosy,  went  back, 
threw  himself  at  the  feet  of  Jesus,  and  uttered  his  heart-felt 
thanks.  The  others,  regardless  of  their  benefactor,  caring 
only  for  the  blessings  he  had  bestowed,  went  on  their  way. 

Observing  their  ingratitude,  our  Lord  asked,  "Were 
there  not  ten  cleansed ;  but  where  are  the  nine  ?  There  are 
not  found,  that  return  to  give  glory  to  God,  save  this 
stranger."  Then  he  said  to  the  Samaritan,  who  was  still 
at  his  feet,  cc  Arise,  go  thy  way;  thy  faith  hath  made  thee 
whole." 


CHAPTER  X. 

The  Feast  of  Tabernacles.  —  Jesus  teaches  in  the  Temple.  —  Ihe  Pharisees 
send  officers  to  take  him.  —  The  woman  taken  in  adultery.  —  The  Jews 
attempt  to  stone  Jesus.  —  A  lawyer  instructed.  —  Parable  of  the  good 
Samaritan.  — Jesus  in  the  house  of  Martha  —  Disciples  taught  to  pray. 
—  The  man  born  blind  healed. 

PROCEEDING  to  Jerusalem,  Jesus  appeared  suddenly  in 
the  midst  of  the  people  at  the  Temple,  and  preached  unto 
them  the  word  of  life. 

During  the  Feast  of  Tabernacles,  each  day  water  was 
borne  from  the  sacred  fountain  of  Siloa,  beneath  the  city- 
walls,  into  the  Temple,  and  poured  upon  the  altar. 

As  the  solemn  procession  moved  along,  the  priests  led 
the  way,  bearing  the  golden  vessel  filled  with  water  j  and  the 
Levites  followed,  playing  on  instruments  of  music,  and 
chanting  portions  of  the  Psalms  of  David. 

Upon  the  last  day,  the  great  day  of  the  feast,  the  people 
walked  with  a  branch  of  citron  in  their  left  hand,  and  in 
their  right  branches  of  palm  and  willow  and  myrtle,  sing- 
ing Hosanna,  Hosanna.  seven  times  around  the  altar. 

Afterward  they  brought  water  from  the  fountain,  drank 
of  it,  and  also  poured  it  upon  the  evening  sacrifice,  while 
they  all,  in  joyful  transport,  sang  from  the  twelfth  chapter 
of  Isaiah,  particularly  the  words  "  With  joy  shall  ye  draw 
water  from  the  wells  of  salvation."  This  was  to  commemo- 
rate the  miraculous  supply  of  water  in  the  desert.  In  the 


132  THE   LIFE   OF  JESUS. 

inidst  of  this  scene,  Jesus  arose  and  cried  with  a  loud  voice, 
"  If  any  man  thirst,  let  him  come  unto  me  and  drink." 

Many  of  the  people,  arrested  by  these  words,  turned  to 
him,  listened  and  believed ;  while  the  Pharisees,  filled  with 
anger,  would  fain  have  had  him  imprisoned,  and  were  only 
restrained  by  their  fear  of  the  people,  who  looked  upon  him 
as  a  prophet.  At  length  their  enmity  prevailed,  and,  having 
convened  the  Sanhedrim,  they  sent  officers  to  take  him,  while 
they  awaited  their  return. 

The  officers,  overawed  by  the  manner  and  the  doctrines 
of  Christ,  dared  not  lay  hands  upon  him ;  but,  returning  to 
the  council,  they  said,  "  Never  man  spake  like  this  man/' 

The  Pharisees  inquired  if  they  also  were  deceived,  and 
asked  them  to  show  them  one  of  their  number  who  had 
been  convinced  by  the  teachings  of  the  Nazarene. 

Nicodemus,  who  was  present,  and  a  member  of  the 
Assembly,  calling  to  mind  the  impressions  he  had  received 
of  the  purity  and  wisdom  of  the  doctrines  of  Jesus,  on  that 
never-to-be-forgotten  night  when  he  had  first  listened  to 
him,  asked  his  associates  if  the  Jewish  law  condemned  any 
man  before  he  was  heard,  and  his  actions  investigated. 
With  surprise  at  this  defence  of  Jesus  from  one  in  whom 
they  confided,  some  of  the  council  inquired  if  he  also  was 
of  Galilee ;  and  bade  him  search  and  look,  for  out  of  Gali- 
lee no  prophet  would  arise. 

Baffled  in  their  purposes,  disturbed  by  the  question  of 
Nicodemus,  the  Sanhedrim  was  broken  up,  and  the  members 
returned  each  to  his  own  house. 

That  night  the  Saviour  passed  upon  the  Mount  of  Olives, 
an  eminence  without  the  walls  of  the  city,  at  a  distance  of 
one  mile,  and  always  a  favorite  place  of  resort  with  him. 

The  next  morning,  returning  to  the  Temple,  our  Lord 


LAST  YEAR   OF  HIS  MINISTRY.  133 

seated  himself  in  the  court  of  the  women,  his  usual  place 
of  instruction  while  at  Jerusalem. 

Soon  a  number  of  Scribes  and  Pharisees  entered,  bringing 
to  him  a  woman  who  was  an  adulteress,  and  asked  him  to 
accuse  her.  At  the  same  time  they  said  their  laws  con- 
demned her  to  be  stoned  to  death. 

At  first  Jesus  heeded  them  not,  but,  stooping  down,  wrote 
upon  the  sand  of  the  pavement,  as  if  he  were  alone. 

When  they  continued  to  press  him  for  an  answer,  he 
lifted  himself  up,  and  said,  if  any  one  of  them  were  without 
sin,  he  might  cast  the  first  stone. 

Again  he  stooped  down,  and  wrote  as  before.  They  had 
hoped  to  lead  Jesus  to  pass  a  sentence  upon  their  victim, 
that  they  might  condemn  him  for  assuming  authority ;  but 
they  had  not  expected  to  be  themselves  condemned. 

They  had  no  reply  to  offer,  and,  one  by  one,  left  the  court, 
leaving  the  guilty,  repentant  woman  alone  with  her  divine 
protector. 

Once  more  Jesus  raised  himself  from  the  pavement,  and, 
seeing  her  stand  there  weeping  and  tremulous,  he  asked 
if  no  man  condemned  her.  She  replied,  u  No  man,  Lord." 
Then  he  said  to  her,  "  Neither  do  I  condemn  thee;  go  and 
gin  no  more." 

Soon  after,  another  company  of  Pharisees  came  to  Jesus 
as  he  sat  there,  with  the  people  gathered  around  him,  and 
accused  him  of  bearing  false  witness  concerning  himself. 

Ha  assured  them  that  his  record  was  true,  since  he  had 
the  testimony  of  his  Father  to  confirm  it ;  and  when  they 
asked  where  his  Father  was,  he  declared  himself  to  be  one 
with  the  Father.  He  told  them,  also,  that  they  would  die 
in  their  sins,  because  of  their  rejection  of  him ;  and  that, 
when  they  had  lifted  him  up,  referring  to  his  death  upon 
11* 


134  THE  LIFE   OF  JESUS 

the  cross,  then  they  would  know  who  he  was,  and  that  he 
did  nothing  of  himself.  They  would  find  out,  when  too 
late,  that  he  was  the  Son  of  God.  Some  of  those  who 
listened  believed,  and,  coming  to  him,  professed  their  faith 
in  his  name.  He  said  to  them,  "If  ye  continue  in  my 
word,  then  are  ye  my  disciples  indeed."  He  knew  their 
weakness,  and  the  trials  to  which  they  would  be  exposed ; 
and  he  would  warn  them  of  their  danger. 

Then  he  addressed  those  that  still  refused  to  believe,  and 
who  asserted,  as  if  it  were  enough  for  them,  that  Abraham 
was  their  father,  and  told  them  that  they  were  the  children 
of  the  evil  one, — for,  if  they  were  Abraham's  children,  they 
would  have  believed  on  him.  And  he  went  on  to  show 
them  that  in  their  fierce  and  cruel  spirit  they  proved 
themselves  to  be  unlike  Abraham,  who  rejoiced  at  the  pros- 
pect of  his  coming.  They  could  not  understand  him,  and^ 
hi  their  blindness  and  hardness  of  heart,  took  up  stones  to 
cast  at  him. 

Some  repairs  were  still  going  on  in  the  court ;  and,  as  the 
stones  were  lying  there  for  that  use,  they  seized  them,  and 
would  have  destroyed  their  best  and  truest  friend.  But 
Jesus  hid  himself,  and  passed  out,  through  the  midst  of  the 
people,  into  the  street. 

While  walking  in  the  vicinity  of  Jerusalem  one  day,  our 
Lord  was  met  by  a  lawyer,  who  stopped  and  asked  him 
what  he  should  do  to  inherit  eternal  life.  He  wished  to  find 
some  evidence  against  Jesus, —  perhaps  had  been  sent  by 
his  enemies  to  question  him  for  that  purpose.  But  he,  who 
could  read  the  hearts  of  all  men,  and  needed  not  that  any 
should  tell  him,  could  not  be  deceived  by  any  show  of  sin- 
cerity. He  said  to  him,  "What  is  written  in  the  law? 
How  readest  thou?"  and,  when  the  lawyer  gave,  in  reply, 


LAST  YEAR    OF   HIS  MINISTRY.  135 

the  sum  of  the  commandments,  ' '  That  we  should  love  God 
supremely,  and  our  neighbor  as  ourselves,"  Jesus  said  to 
him,  "  Thou  hast  answered  right ;  this  do,  and  thou  shalt 
live." 

Not  satisfied  with  the  result,  and  wishing  to  justify  him- 
self for  having  made  the  inquiry  by  showing  the  difficulties 
that  existed,  he  asked,  "  And  who  is  my  neighbor  ?  "  Then 
our  Lord  related  to  him  the  beautiful  parable  of  the  good 
Samaritan,  who,  forgetting  all  personal  enmity  against  the 
Jews,  when  he  found  a  poor  man  of  that  nation  wounded 
and  dying  by  the  road-side,  inquired  not  what  countryman 
he  was,  but  treated  him  like  his  own  son, —  when  a  priest 
and  Levite  had  passed  him  by,  without  so  much  as  speak- 
ing to  him.  "  Which  think  you,"  said  Jesus,  "  was 
neighbor  to  the  poor  man?"  and  when  the  lawyer  said  he 
that  showed  mercy  on  him,  he  was  told,  u  Go  thou  and  do 
likewise." 

As  the  Saviour  was  returning  from  Jerusalem,  he  stopped 
at  Bethany,  a  little  village  at  the  distance  of  two  miles 
from  the  city,  and  visited  the  house  of  a  woman  named 
Martha,  who,  with  her  sister  Mary,  and  their  brother  Laz- 
arus, were  the  friends  of  Jesus,  and  always  welcomed  his 
presence  with  delight. 

We  do  not  know  when  the  acquaintance  commenced,  or 
in  what  manner,  but  it  seems  to  have  been  of  peculiar 
interest  to  our  Lord. 

At  this  time,  when  he  had  entered  the  house,  and  seated 
himself  to  rest,  Mary,  the  younger  sister,  came  and  placed 
herself  at  his  feet,  and,  as  he  poured  forth  words  of  wisdom, 
she  listened  with  earnest  attention  and  unwearied  pleasure. 
Martha,  in  the  mean  time,  concerned  to  have  her  house  in 
order,  so  that  nothing  might  be  wanting  for  the  comfort  of 


136  THE  LIFE   OF  JESUS. 

the  Master,  was  busied  and  anxious.  At  length,  troubled 
that  Mary  rendered  her  no  assistance,  she  murmured,  and, 
coining  to  Jesus,  said,  "  Lord,  dost  thou  not  care  that  my 
sister  hath  left  me  to  serve  alone?"  and  she  asked  him  to 
bid  her  come  and  help  her.  Then  the  Saviour,  who  had 
known  all  that  passed  in  her  mind  before  she  had  spoken, 
and  who  had  seen  the  disturbed  look  she  wore,  said  calmly 
to  her,  "  Martha,  Martha !  thou  art  careful  and  troubled 
about  many  things ;  but  one  thing  is  needful,  and  Mary 
hath  chosen  that  good  part  that  shall  not  be  taken  away 
from  her."  Poor  Martha  could  say  no  more.  She  keenly 
felt  the  rebuke. —  so  gentle,  yet  so  severe, —  from  one  she 
so  loved  and  reverenced ;  and  long  and  sadly  she  must  have 
pondered  over  it. 

At  another  time,  when  with  his  disciples,  near  Jerusalem, 
Jesus  prayed  with  them;  and,  after  he  had  finished,  one 
of  the  number  asked  him  to  teach  them  to  pray,  as  John 
had  taught  his  disciples. 

Then  it  was  he  gave  them  those  words  of  simplicity  and 
beauty  that  have  boon,  through  all  succeeding  years,  a 
model  for  our  petitions. —  the  Lord's  Prayer.  After  it  was 
offered,  he  urged  upon  them  the  necessity  of  earnest,  faith- 
ful prayer ;  promising  that,  whatever  they  would  ask  in  his 
name  with  confidence,  as  a  child  would  ask  his  father,  should 
be  granted  to  them, — especially  the  gift  of  the  Holy  Spirit. 
Soon  after  this,  the  Seventy  returned  from  their  mission,  and 
having  found  their  Lord,  they  expressed  to  him  their  joy 
that  they  had  been  able  to  heal  diseases,  and  even  to  cast 
out  evil  spirits. 

When  they  had  told  him  all,  he  said  to  them,  "  Rejoice 
rather  because  your  names  are  written  in  heaven." 

In  that  same  hour  his  spirit  was  comforted,  and  he  said, 


LAST  YEAR   OF   HIS   MINISTRY.  137 

"  I  thank  thee,  0,  Father !  Lord  of  heaven  and  earth,  that 
thou  hast  hid  these  things  from  the  wise  and  prudent,  and 
hast  revealed  them  unto  babes.  Even  so,  Father ;  for  so 
it  seemed  good  in  thy  sight." 

One  day,  when  passing  with  his  disciples  through  the 
streets  of  the  city,  he  saw  a  man  who  had  been  blind  from 
his  birth.  When  his  companions  inquired  whether  the 
blindness  was  owing  to  the  man's  sin  or  his  parents',  he 
replied  that  he  was  blind  in  order  that  the  goodness  of  God 
might  be  displayed  in  his  cure.  He  assured  them,  also,  that 
as  long  as  he  was  in  the  world,  he  was  the  light  of  the 
world.  Going  near  to  the  man,  he  spat  upon  the  ground 
and  made  clay  ;  and,  anointing  his  sightless  eyes,  he  bade 
him  go  to  the  pool  of  Siloam,  and  wash.  Under  the  walls 
of  the  city  there  was  a  fountain  issuing  from  a  rock,  and 
running  by  a  silent  stream  into  this  pool.  It  was  the  same 
fountain  from  which  the  sacred  water  was  brought  at  the 
Feast  of  Tabernacles.  Immediately,  at  the  word  of  Jesus, 
the  blind  man  went,  guided  by  a  power  divine,  and  washed, 
and  received  his  sight.  When  his  neighbors  saw  him  re- 
turning with  the  use  of  his  eyes,  they  began  to  question 
him,  whether  he  was  really  the  man  who  had  been  blind  so 
long,  or  some  one  like  him.  Having  discovered  that  it  was 
their  old  acquaintance,  so  many  years  shut  out  from  the 
light  of  day,  and  that  he  had  been  cured  by  Jesus,  they 
reported  the  news  to  the  Pharisees. 

Very  soon  the  man  and  his  parents  were  summoned  to 
appear  before  the  Sanhedrim,  and  be  examined  concerning 
the  miracle.  They  found  it  impossible  to  ascertain  any- 
thing satisfactory  from  the  parents,  who,  afraid  to  commit 
themselves,  referred  their  examiners  to  their  son,  declaring 
him  to  be  of  age.  They  then  addressed  themselves  to  the 


138  THE   LIFE   OF  JESUS. 

blind  man,  who  openly  avowed  Ms  belief  that  the  person  who 
had  healed  him  was  of  God,  because  he  had  done  that  which 
man  alone  could  not  do.  Provoked  at  his  replies,  they  cast 
him  out  of  the  council,  and  excommunicated  him  from  the 
worship  of  the  synagogue  for  the  term  of  thirty  days ;  and, 
at  that  time,  unless  he  repented,  the  punishment  might  be 
renewed. 

Jesus,  hearing  that  the  man  had  been  so  severely  dealt 
with  for  his  sake,  found  out  where  he  was,  and,  going  to 
him,  said,  "  Dost  thou  believe  in  the  Son  of  God?"  He 
asked,  in  return,  "  Who  is  he,  Lord,  that  I  might  believe?" 
Then  the  Saviour  revealed  himself,  and  the  man  fell  at  his 
feet,  and  worshipped  him.  He  had  found  the  true  Messiah, 
for  whom  his  countrymen  were  still  looking,  and  whom,  in 
their  unbelief,  they  were  rejecting ;  and  he  cared  little 
though  he  was  refused  admission  to  the  synagogue,  since  he 
might  hope  for  an  entrance  into  the  Temple  above. 


CHAPTER  XI. 

Feast  of  Dedication.  —  Jesus  declares  himself  one  with  the  Father.  —  Re- 
tires beyond  Jordan.  —  Raises  Lazarus  from  the  dead.  —  Council  of 
Caiaphas  against  Jesus.  —  The  woman  bowed  with  infirmity.  —  Our 
Lord  warned  against  Herod.  —  Mourns  over  Jerusalem.  —  Dines  with  a 
chief  Pharisee.  —  Parable  of  the  supper.  —  Prodigal  son.  —  Unjust 
steward.  —  Publican  and  Pharisee.  —  The  young  children  blessed.  — 
The  rich  young  man. 

WHILE  our  Lord  was  still  at  Jerusalem,  the  time  for  the 
Feast  of  Dedication  arrived.  This  festival  was  held  in 
winter,  and  was  celebrated  by  each  family  in  their  homes, 
throughout  the  land,  commencing  on  the  fifteenth  of  De- 
cember, and  continuing  eight  days.  It  was  often  called  the 
feast  of  lights  or  lanterns,  as  the  Jews  illuminated  their 
dwellings  in  testimony  of  their  joy. 

It  was  first  instituted  by  Judas  Maccabeus,  one  hundred 
and  sixty-four  years  before  our  Saviour's  birth,  on  the  occa- 
sion of  the  purification  of  the  Temple  after  it  had  been 
profaned  by  a  heathen  monarch.  Antiochus  Ephiphanes, 
King  of  Syria,  sent  a  messenger  to  Jerusalem,  who  dedicated 
the  Temple  to  Jupiter  Olympus,  and  carried  away  the  golden 
candlesticks,  the  altar  of  incense,  and  the  table  of  shew* 
bread ;  while  upon  the  altar  of  burnt-offering  he  placed  a 
smaller  one,  on  which  he  offered  sacrifices  to  the  heathen 
deities. 

At  the  end  of  three  years  the  Temple  was  purified,  the 


140  THE   LIFE    OF  JESUS. 

altar  rebuilt,  new  vessels  and  golden  candlesticks  placed 
there,  and  the  Jews  restored  to  the  worship  of  their  fathers. 

One  day,  during  the  celebration  of  the  feast,  as  Jesus 
was  walking  in  Solomon's  porch,  the  Jews  came  around  him, 
and  asked  that  he  would  tell  them  plainly  if  he  was  the 
Christ. 

He  answered  that  he  had  already  told  them,  and  they 
believed  not ;  and,  referring  them  to  his  works,  he  said  they 
bore  witness  of  him.  After  this  he  proceeded  to  declare 
himself  one  with  the  Father;  and,  in  their  anger,  they  took 
up  stones  to  cast  at  him.  For  a  moment  he  stopped  their 
fury  by  a  mild  appeal  to  his  miracles ;  but,  upon  reasserting 
his  real  nature,  his  unity  with  Jehovah,  they  endeavored  to 
seize  him,  and  he  was  obliged  to  make  his  escape  from  them. 

Finding  his  preaching  availed  nothing  against  the  blind- 
ness and  unbelief  of  his  hearers,  and  that  his  life  was  ren- 
dered insecure  by  the  malice  of  his  enemies,  Jesus  left 
Jerusalem,  and  retired  to  the  vicinity  of  Bethabara,  where 
his  baptism  had  occurred. 

During  his  stay  at  that  place  many  came  to  be  healed; 
and,  having  seen  the  cures  he  performed,  they  said,  "All 
that  John  spake  of  this  man  was  true." 

While  still  here,  a  messenger  arrived  from  his  friends  at 
Bethany.  Lazarus  had  been  taken  dangerously  ill,  and  his 
sisters  sent  that  beautiful  message  to  him,  ' l  Lord,  he  whom 
thou  lovest  is  sick."  When  Jesus  heard  this,  he  said  to  the 
messenger,  "  This  sickness  is  not  unto  death,  but  for  the 
glory  of  God,  that  the  Son  of  God  might  be  glorified 
thereby."  Often  had  Jesus  been  their  guest;  often  had 
they  listened  with  delight  to  his  instructions,  and  ministered 
to  his  wants ;  and  we  are  told  that  in  return  they  were 
beloved,  Lazarus  and  his  sisters.  When  these  tidings  were 


LAST  YEAR   OF   HIS  MINISTRY.  141 

received,  our  Lord  did  not  go  at  once  to  them,  but  lingered 
for  two  days  where  he  was,  and  then  said  to  his  disciples, 
{C  Let  us  go  into  Judea  again."  Remembering  the  fierce 
opposition  of  the  Jews  at  Jerusalem,  they  were  afraid  to 
have  him  venture  so  near  the  city,  and  endeavored  to  dis- 
suade him  from  it.  They  said,  "Master,  the  Jews  of  late 
have  sought  to  stone  thee,  and  goest  thou  thither  again  ? " 

He  told  them  that  Lazarus,  their  friend  and  his,  was 
sleeping,  and  he  desired  to  go  and  wake  him  out  of  his 
sleep.  They  replied,  if  he  slept,  they  thought  he  would 
do  well ;  but  Jesus  spoke  of  the  sleep  of  death,  and  they 
did  not  understand  him. 

Then  he  told  them  plainly  that  Lazarus  was  dead,  and 
for  their  sakes  he  was  glad,  that  their  faith  in  him  might 
be  strengthened. 

Thomas  said  to  the  rest,  "  Let  us  also  go,  that  we  may 
die  with  him."  He  wished  to  share  with  his  Master  the 
persecutions  that  might  await  him,  and  he  would  not  have 
him  encounter  them  alone. 

They  then  set  out  for  Bethany,  a  distance  of  twenty- 
five  miles,  about  a  day's  journey,  and,  upon  their  arrival 
at  the  entrance  of  the  village,  Jesus  sat  down  under  the 
shelter  of  some  trees  to  rest.  While  there,  he  learned  that 
Lazarus  had  been  already  dead  four  days.  According  to 
the  custom  of  the  Jews,  he  was,  soon  after  death,  wrapped 
in  linen,  and  placed  within  the  family  sepulchre, —  in  one  of 
'the  niches  hewn  out  from  the  sides  of  it,  where  the  dead 
were  laid.  Both  Mary  and  Martha  wondered  that  their 
message  had  been  so  little  heeded  by  the  Master,  and  each 
day  had  watched  the  hours  go  by,  until  all  hope  of  theii 
brother's  restoration  to  life  had  gone  with  them. 

The  fourth  day  had  come,  and  towards  evening  word  was 
12 


142  THE  LIFE   OF   JESUS. 

brought  that  Jesus  drew  near  the  city.  Martha  received 
the  news  first,  and  does  not  appear  to  have  told  her  sister, 
who  sat  still  in  the  house,  while  she  eagerly  went  forth  to 
meet  him. 

As  soon  as  she  saw  him,  she  exclaimed,  "Lord,  if  thou 
hadst  been  here,  my  brother  had  not  died;"  and  she  added 
she  knew  that,  even  now,  whatever  he  would  ask  of  God 
would  be  granted  to  him.  Jesus  replied,  "Thy  brother 
shall  rise  again."  Martha  said  she  knew  he  would  rise 
again  in  the  resurrection,  at  the  last  day.  He  said  to  her, 
"I  am  the  resurrection  and  the  life;  he  that  belie veth  on 
me,  though  he  were  dead,  yet  shall  he  live  ;  and  whosoever 
liveth  and  believeth  in  me  shall  never  die.  Believest  thou 
this?"  She  replied,  "Yea,  Lord;  I  believe  thou  art  the 
Christ,  the  Son  of  God,  which  should  come  into  the  world:" 

Then  Jesus  inquiring  for  her  sister,  she  left  him,  has- 
tened back,  and,  entering  the  house,  called  Mary,  and  told 
her  secretly  that  the  Master  had  come,  and  desired  to  see  her. 

Mary  was  still  surrounded  by  the  friends  and  mourners, 
who  had  met  to  condole  with  her,  and  who  remained,  as  was 
frequently  the  custom,  several  days,  to  bewail  the  dead. 

As  soon  as  she  heard  that  her  Lord  was  near,  and  had 
called  for  her;  she  rose,  and,  with  a  hurried  step  and  throb- 
bing heart,  went  quickly  without  the  village,  to  the  place 
where  he  was  still  resting. 

She  thought  not  of  those  who  were  with  him,—  saw 
them  not, —  but,  throwing  herself  at  his  feet,  she  wept,  and 
said,  as  her  sister  also  had  done,  "  Lord,  if  thou  hadst  been 
here,  my  brother  had  not  died !"  Lazarus  had  been  ten- 
derly loved  by  them.  United  by  the  tie  of  kindred,  they 
were  still  more  closely  bound  by  that  of  Christian  love. 

They  had  together  listened  to  the  Saviour's  instructions ; 


LAST    YEAR   OF  HIS  MINISTRY.  143 

they  had  together  tasted  of  the  water  of  life ;  and  when 
called  to  part  with  their  protector  and  beloved  friend,  the 
sisters  had  bitterly  mourned  their  loss.  As  long  as  life 
lasted,  they  had  watched  over  him,  with  the  confident  hope 
that  Jesus  would  receive  their  message,  and  hasten  to  his 
relief. 

But  he  came  not,  and  death  robbed  them  of  happiness 
and  hope.  They  had  wrapped  him  in  the  garments  of  the 
grave,  had  taken  leave  of  the  lifeless  form,  and  the  tomb 
held  what  had  been  so  dear  to  their  hearts  ere  their  mes- 
senger returned.  And  now,  when  it  was  all  over,  Jesus 
had  come  j  and  they  tell  him,  almost  reproachfully,  what 
might  have  been  if  he  had  arrived  sooner. 

When  Mary  rose  and  went  out  so  hastily,  the  friends 
who  were  with  her  said  to  each  other,  u  Behold,  she  goeth 
to  the  grave,  to  weep  there  ! "  and  they  followed  her.  She 
had  been  there  often  already,  and  they  naturally  supposed 
it  was  her  purpose  then  •  but  they  were  mistaken,  and 
doubtless  wondered,  as  they  pursued  the  same  direction, 
whither  she  would  lead  them. 

At  the  outskirts  of  the  village,  beneath  the  overhanging 
trees,  a  company  had  gathered,  and  in  the  midst  was  one 
whose  serene  and  gentle  look  might  well  inspire  confidence. 
At  his  feet  Mary  was  weeping ;  and  her  friends  joined  her, 
and  mingled  their  tears  with  hers.  When  Jesus  saw  them 
all  so  overwhelmed  with  grief,  he  was  troubled,  and  groaned 
in  his  spirit, —  and  he  asked,  "  Where  have  ye  laid  him?" 
Some  of  them  said,  "Lord,  come  and  see;"  and  they  led 
the  way. 

Then  Jesus  wept.  And  the  Jews  said,  "Behold  how  he 
loved  him ! " 

Others  wondered  why  it  was  that  the  man  who  opened 


144  THE  LIFE   OF  JESUS. 

the  eyes  of  the  blind  could  not  have  prevented  Lazarus 
from  dying. 

But  Jesus,  with  tears  and  heavy  groans,  approached  the 
tomb,  and,  by  his  tears  and  groans,  by  his  precious  sympa- 
thy with  the  sorrowing  sisters,  gave  us  sanction  for  our 
grief  at  the  death  of  those  we  love.  Arrived  at  the  sep- 
ulchre, he  directed  the  stone  to  be  removed  which  lay 
at  the  entrance;  and,  when  this  was  done,  he  lifted  up 
his  eyes  to  heaven,  and  said,  "  Father,  I  thank  thee  that 
thou  hast  heard  me,  and  I  knew  that  thou  nearest  me 
always,  but  because  of  the  people  which  stand  by  I  said  it, 
that  they  may  believe  that  thou  hast  sent  me." 

Then,  with  a  loud  voice,  he  said,  "  Lazarus,  come  forth ! " 
Instantly,  at  the  sound  of  that  voice,  the  dead  man,  as  if 
roused  from  sleep,  came  from  the  tomb, —  his  body  wrapped 
in  linen,  and  his  face  bound  with  a  napkin, —  and  stood 
before  their  wondering  eyes  ! 

Once  more  he  was  in  life ;  the  grave  had  no  power  to  hold 
him.  Christ  had  spoken,  and  set  him  free. 

The  bandages  of  death  were  quickly  removed,  and  the 
joyful  sisters  led  him  to  his  home,  with  hearts  too  full  for 
utterance.  Nor  was  that  friend  to  whom  they  owed  this 
happiness  forgotten.  How  could  they  ever  express  their 
gratitude  to  him  ?  —  how,  but  by  lives  of  devotion  to  his 
service  ? 

Many  who  were  present,  and  witnessed  this  wonderful 
scene,  believed  on  the  Son  of  God ;  but  others,  with  malice 
in  their  hearts,  went  and  reported  to  the  Pharisees  all  they 
had  seen  and  heard. 

Soon  the  Sanhedrim  was  called  to  take  some  measure  to 
put  an  end  to  the  miracles  of  the  new  teacher ;  and  the 
high  priest,  Caiaphas,  recommended  that  Jesus  should  die, 


LAST  YEAR   OF  HIS  MINISTRY.  145 

for  the  good  of  the  whole  nation.  From  that  day  they 
made  plans  for  his  death. 

But  Jesus  went  with  his  disciples  to  a  region  near  the 
wilderness  of  Judea.  and  entered  into  the  city  of  Ephraim, 
where  he  remained  some  time  in  seclusion. 

Meanwhile  the  Sanhedrim  gave  notice  to  the  people  that 
if  any  knew  where  he  was,  they  should  make  it  known  to 
them,  that  they  might  take  him  prisoner. 

Afterwards,  crossing  the  valley  of  the  Jordan,  he  came 
into  Perea,  and  the  people  again  resorted  to  him. 

One  Sabbath  day,  as  he  was  teaching  in  the  synagogue, 
he  saw  before  him  a  woman  bowed  down  with  a  disease 
from  which  she  had  suffered  eighteen  years,  and  she  could 
not  lift  herself  up. 

Calling  her  to  him,  Jesus  said,  "  Woman,  thou  art  loosed 
from  thine  infirmities;"  and  he  laid  his  hands  upon  her. 

Immediately  she  raised  herself,  and  glorified  God  for  his 
goodness.  The  ruler  of  the  synagogue  was  indignant  that 
this  should  be  done  on  the  Sabbath ;  and,  addressing  the 
people,  he  told  them  there  were  six  days  when  they 
might  work,  and  on  those  they  could  come  and  be  healed, 
but  not  on  the  Sabbath.  Then  our  Lord  turned  to  the 
ruler,  and,  rebuking  him  for  hypocrisy,  told  him  that  he 
was  more  willing  to  show  mercy  to  an  ox  or  an  ass  than  to 
that  suffering  woman;  for,  if  they  should  fall  into  a  pit,  he 
would  not  hesitate  to  lift  them  out,  even  on  the  Sabbath  day. 
To  this  the  ruler  made  no  reply, —  he  felt  the  reproof  and  its 
justice, — but  the  people  rejoiced  at  the  words  of  Jesus. 

While  still  journeying  and  preaching  through  the  cities 
and  villages  of  Perea,  on  his  way  to  Jerusalem,  our  Saviour 
was  visited  by  some  Pharisees,  who,  under  a  show  of  friend- 
ship, advised  him  to  leave  that  part  of  the  country.  It  was 


116  THE  LIFE   OF  JESUS. 

also  under  the  jurisdiction  of  Herod,  and  they  assured  him 
that  it  was  the  king's  intention  to  destroy  him.  Jesus  told 
them  that  Herod  had  no  power  to  injure  him,  for  it  could 
not  be  that  a  prophet  perish  out  of  Jerusalem ;  and  then,  in 
the  anguish  of  his  spirit,  he  hroke  forth  in  those  words  of 
sadness  and  most  touching  beauty, 

"  0,  Jerusalem,  Jerusalem  !  which  killest  the  prophets 
and  stonest  them  that  are  sent  unto  thee, —  how  often  would 
I  have  gathered  thy  children  together,  as  a  hen  doth  gather 
her  brood  under  her  wings,  and  ye  would  not !  Behold  your 
house  is  left  unto  you  desolate.  And  verily  I  say  unto  you, 
ye  shall  not  see  me  until  the  time  come  when  ye  shall  say, 
Blessed  is  he  that  cometh  in  the  name  of  the  Lord." 

At  another  time,  as  Jesus  went  into  the  house  of  one  of 
the  wealthy  Pharisees  to  dine  on  the  Sabbath,  a  man  lay 
by  the  door  who  was  sick  with  the  dropsy.  Turning  to 
those  who  were  with  him, —  both  Pharisees  and  lawyers, — 
he  asked  if  it  was  lawful  to  heal  on  the  Sabbath  day ;  and 
when  no  one  returned  a  reply,  he  laid  his  hand  upon  the 
sick  man,  and  healed  him  and  let  him  go. 

Afterwards,  when  they  had  entered  the  house,  he  asked, 
if  they  had  an  ox  or  an  ass  that  fell  into  a  pit  on  that  day, 
if  they  would  not  immediately  take  it  out ;  but  they  would 
give  him  no  answer. 

Then,  observing  how  the  guests  chose  for  themselves  the 
most  honorable  seats  at  the  table, —  those  that  were  in  the 
centre,  furthest  from  the  two  ends,  being  considered  the  best, 
—  he  put  forth  a  parable,  to  the  intent  that  it  was  better  to 
take  the  lowest  seats,  and  be  exalted,  rather  than,  having 
taken  the  highest,  to  be  obliged  to  give  way  for  a  superior. 

He  bade  them  also,  when  they  gave  a  feast,  to  ask  those 
who  were  poor,  and  could  make  no  return, —  the  blind,  the 


LAST  YEAR  OF  HIS  MINISTRY.          147 

maimed,  and  the  lame, —  for  then  they  should  be  blessed,  and 
have  their  recompense  at  the  resurrection  of  the  just. 

Last  of  all,  he  told  them  the  parable  of  the  man  who 
made  a  large  supper,  and  invited  many  of  his  friends  to 
partake  of  it ;  and  when  they  sent  excuses,  and  would  not 
come,  he  directed  his  servants  to  go  into  the  highways  and 
hedges,  and  bring  in  the  poor,  the  halt  and  the  blind,  and 
compel  them  to  come  in.  So  plainly,  so  fearlessly,  our 
Lord  taught  these  haughty  and  unbelieving  Jews  the  les- 
sons their  pride  and  blindness  resolutely  rejected,  conveying 
to  them,  in  the  form  of  parables,  truths  so  simple  and  so 
deep,  they  could  not  fail  to  discern  their  meaning. 

He  did  not  oppose  their  keeping  the  Sabbath  holy,  but  he 
would  teach  them  that  God  was  better  pleased  with  acts  of 
mercy  than  the  strict  observance  of  the  law. 

As  he  walked,  Jesus  was  constantly  followed  by  large 
multitudes,  who  gladly  listened  to  him  when  he  preached, 
or  brought  to  him  their  sick  to  be  healed. 

To  these  he  taught  many  things  in  parables.  It  was  at 
this  time,  when  surrounded  by  a  concourse  of  publicans  andj 
sinners,  he  related  the  beautiful  and  affecting  story  of  the* 
Prodigal  Son,  who  left  his  father's  house,  and,  wandering 
far  from  home  and  kindred,  wasted  his  substance,  and  dis- 
graced his  character.  And  when  at  last  he  was  reduced  to; 
beggary,  he  determined  to  go  back,  confess  his  faults,  and 
seek  forgiveness.  He  described  to  them  his  return,  the| 
welcome  he  received,  and  the  joy  of  his  father  at  his 
repentance  and  restoration.  He  told  them  the  parable  of  the 
rich  man  and  Lazarus, —  so  full  of  power, —  furnishing  a 
lesson  of  the  contrast  that  often  exists  in  this  life,  and  the 
dreadful  difference  between  the  righteous  and  the  wicked 
in  the  world  to  come. 


148  THE  LIFE   OF  JESUS. 

During  this  journey,  Jesus  also  related  the  parable  of  the 
Unjust  Steward ;  and  that  of  the  two  men  who  went  up  to 
the  Temple  to  pray, —  the  one  a  Pharisee,  in  all  the  pride 
of  his  ceremonial  observances,  the  other  a  publican,  deeply 
humble  for  his  sins, —  showing  them  whose  worship  was 
most  acceptable  to  God. 

One  day,  some  little  children  were  brought  by  their 
mothers,  that  the  great  Teacher  might  lay  his  hands  upon 
them  and  bless  them. 

The  disciples,  annoyed  at  what  they  considered  an  intru- 
sion, bade  them  go  away.  But  Jesus,  when  he  heard  this, 
was  much  displeased,  and  said  unto  them,  "  Suffer  little 
children  to  come  unto  me,  and  forbid  them  not;  for  of  such 
is  the  kingdom  of  heaven.'7  Taking  the  little  ones  in  his 
arms,  he  laid  his  hands  upon  them,  and  blessed  them ;  and 
he  said,  "  Verily,  whosoever  shall  not  receive  the  kingdom 
of  God  as  a  little  child,  he  shall  not  enter  therein."  Then 
he  gave  them  again  to  their  mothers,  who  would  not  fail  to 
remind  them,  in  after  years,  of  the  blessing  they  had  so 
unconsciously  received. 

When  Jesus  had  departed  thence,  and  was  on  his  way  to 
another  place,  a  young  ruler  came  running  to  him,  and, 
kneeling  at  his  feet,  said,  "  Good  Master,  what  good  thing 
shall  I  do,  that  I  may  have  eternal  life?" 

He  was  a  young  man.  had  been  carefully  educated  in  the 
Jewish  law,  and  brought  up  in  the  midst  of  great  wealth, 
with  a  prospect  of  distinction. 

Yet,  with  all  this,  he  was  still  restless  and  dissatisfied ; 
and,  having  heard  of  Jevsus,  he  longed  to  know  more  of  his 
doctrines,  hoping  that  in  them  he  might  find  a  happiness 
the  world  did  not  give.  Jesus  said,  "  Why  callest  thou  me 
good?  there  is  none  good  but  one;"  and  then  told  him,  if 


LAST  YEAR   OF   HIS   MINISTRY.  149 

he  would  enter  into  life,  he  must  keep  the  commandments. 
He  asked  which;  and  when  they  were  enumerated,  he 
replied  he  had  kept  them  all,  from  his  youth  up.  At- 
tracted by  his  frankness,  and  the  amiability  that  stamped 
itself  upon  his  countenance,  Jesus  loved  him,  and  said,  with 
tenderness,  "  One  thing  thou  lackest."  Immediately  the 
young  man  asked  what  that  one  thing  was ;  and,  as  our  Lord 
proceeded  to  tell  him  that  he  must  sell  all  his  possessions 
and  give  to  the  poor,  and  then  he  should  have  treasures  in 
heaven,  he  was  grieved,  and  went  away  silent  and  sor- 
rowful. He  would  gladly  have  both  riches  and  heaven,  but 
he  could  not  part  with  what  seemed  so  necessary.  He  had 
hoped  the  Master  would  have  asked  some  easy  duty  at  his 
hands, — some  sacrifice  only  in  name, —  but  to  give  up  all 
his  wealth,  he  could  not,  for  one  moment,  think  of  such  a 
loss.  Looking  after  him,  as  he  departed,  and  seeing  that  he 
was  very  sorrowful,  Jesus  said,  "How  hardly  shall  they 
that  have  riches  enter  into  the  kingdom  of  heaven! " 


CHAPTER   XII. 

The  request  of  the  wife  of  Zebedee.  —  Two  blind  men  healed.  —  The  visit 
to  Zaccheus.  —  Jesus  arrived  at  Bethany.  —  The  public  entry  of  our 
Lord  into  Jerusalem.  —  The  barren  fig-tree.  —  Christ's  authority  ques- 
tioned. —  Parable  of  the  wicked  husbandman.  —  Parable  of  the  mar- 
riage of  the  king's  son.  —  Jesus  questioned  by  the  scribes  and  Pharisees. 
—  A  scribe  questions  Jesus.  —  Lamentation  over  Jerusalem.  —  Supper 
at  the  house  of  Simon  the  leper. 

THE  Passover  was  approaching, —  the  last  one  that  our 
Lord  would  ever  celebrate  with  his  disciples.  Three  years 
since,  these  humble  fishermen  and  their  companions  had 
been  called  to  enjoy  the  society  and  friendship  of  Jesus, 
and  to  work  in  his  service ;  and  these  three  years  had  been 
the  happiest  of  their  lives.  The  lovely  character  of  their 
Master,  the  tender  interest  he  had  felt  in  them,  his  sympathy 
and  gentle  words,  his  solicitude  for  their  happiness,  temporal 
and  eternal,  and  his  high  and  holy  purposes,  had  bound 
them  to  him  with  an  affection  stronger  than  any  earthly  tie. 
As  yet,  they  knew  not  the  terrible  trials  that  awaited  them, 
nor  the  severe  test  their  love  for  him  must  undergo. 

The  winter  was  ended ;  April,  the  month  of  the  Passover, 
had  commenced  •  and  once  more  they  turned  their  faces 
towards  the  holy  city,  making  slow  journeys,  and  lingering 
in  the  towns  and  villages,  to  preach  and  heal  the  sick. 

It  was  at  this  time  that  Salome,  the  mother  of  James 
and  John,  came  to  Jesus,  entreating  an  honorable  place  for 


LAST  YEAE   OF  HIS    MINISTRY.  151 

her  sons  in  the  new  kingdom  which  she  also  supposed  he 
was  about  to  establish. 

Zebedee,  their  father,  was  probably  dead ;  and,  as  the 
head  of  the  family,  she  wished  to  provide  well  for  her 
children. 

Our  Lord  told  her  she  knew  not  what  she  desired  for 
them ;  and  then,  turning  to  the  brothers,  he  asked  them  if 
they  were  able  to  drink  of  the  cup  which  he  must  drink  of, 
and  to  be  baptized  with  the  "baptism  that  he  was  baptized 
with.  Unhesitatingly  they  answered  that  they  were  able, 
little  dreaming  of  the  anguish  their  Lord  must  encounter. 
Then  he  told  them  that  to  sit  on  his  right  hand  and  on  his 
left  was  not  his  to  give,  but  would  be  given  to  those  for 
whom  it  was  prepared  by  his  Father. 

The  other  disciples  were  very  indignant  at  the  ambitious 
request  of  the  two  brothers,  but  Jesus  excused  them  on  the 
ground  that  they  were  influenced  by  those  in  high  places, — 
intimating  that  they  were  connected  with  some  family  of 
wealth  and  power, —  and  enjoined  upon  them  all  fresh  pre- 
cepts of  humility  and  love. 

Late  on  Friday  afternoon,  as  they  drew  near  Jericho,— 
a  city  remarkable  for  its  springs  and  palm-trees,  for  its 
splendid  palaces  and  the  wealth  of  its  inhabitants, —  they 
saw  two  blind  men,  who  sat  by  the  way-side  begging.  Poor 
and  friendless,  they  formed  a  striking  contrast  to  the  glit- 
tering towers  and  magnificent  structures  that  rose  in  proud 
beauty  among  the  hills  beside  them.  One  of  these,  named 
Bartimeus,  the  son  of  Timeus,  perceiving  that  a  crowd  was 
moving  near  him,  asked  the  cause  of  it,  and  was  told  that 
Jesus  of  Nazareth  was  passing  by.  As  soon  as  they  heard 
this,  they  both  cried  out,  "  Jesus,  thou  Son  of  David,  have 
mercy  on  us  ! "  When  the  bystanders  endeavored  to  silence 


152  THE   LIFE    OF    JESUS. 

them,  they  only  cried  the  louder,  "Thou  Son  of  David, 
have  mercy  on  us!"  The  sound  of  their  voices  reached 
the  ears  of  Jesus,  and  he,  who  never  hoard  the  cry  of  dis- 
tress unheeding,  stood  still,  and  desired  they  should  be 
brought  to  him. 

When  they  had,  by  the  assistance  of  others,  made  their 
way  through  the  multitude  to  the  place  where  he  was,  a 
voice  of  condescending  gentleness  inquired,  "  What  will  ye 
that  I  shall  do  unto  you?"  They  said,  "Lord,  that  we 
may  receive  our  sight." 

Their  request  \yas  not  rejected,  but,  with  infinite  com- 
passion, the  divine  Physician  touched  their  eyes,  and  said, 
"Receive  your  sight;  your  faith  has  saved  you!"  and 
their  eyes  were  opened,  and  they  looked  upon  him  and 
poured  out  their  thanks  from  overflowing  hearts.  Imme- 
diately they  followed  him,  and  all  the  people  joined  with 
them  in  shouting  praises  to  his  name. 

They  soon  entered  the  gates  of  Jericho.  Already  the 
street  through  which  Jesus  was  to  pass  was  crowded  with 
hundreds  who  were  eager  to  get  one  glimpse  of  the  Naz- 
arene.  One  of  the  spectators,  named  Zaccheus,  being  small 
in  stature,  and  finding  it  difficult  to  see,  hastened-  on  and 
climbed  a  sycamore  that  overlooked  the  scene. 

He  was  chief  among  the  publicans ;  had  the  superintend- 
ence of  the  various  tax-gatherers  of  the  land,  and  held  an 
oflice  which  in  the  other  provinces  of  the  empire  was 
bestowed  upon  the  Roman  knights.  But  even  his  wealth 
and  position  did  not  shield  him  from  the  obloquy  resting  on 
the  office,  or  the  hatred  of  the  Pharisees. 

The  crowd  had  now  entered  the  city,  and  was  moving 
slowly  through  the  principal  avenue. 

All  eyes  were  fixed  upon  one  majestic  form,  upon  one 


LAST  YEAR  OF  HIS  MINISTRY.          153 

calm  and  noble  countenance.  It  was  that  of  the  great 
Teacher,  while  ever  and  anon  the  voice  of  the  people  rose 
in  shouts  of  praises,  which  they  had  caught  from  the  grate- 
ful lips  of  the  beggars. 

At  length  they  reached  the  sycamore  where  Zaccheus 
had  supposed  himself  unseen ;  but  Jesus,  looking  up,  bade 
him  hasten  down,  for  he  must  abide  with  him  that  day. 

The  next  day  was  the  Jewish  Sabbath.  It  commenced 
at  sunset,  and,  until  the  morrow  at  the  same  hour,  Jesus 
would  rest  from  his  journey,  and  give  the  weight  of  his 
example  to  the  precepts  of  the  law. 

Most  unexpected  and  joyful  news,- —  that  the  wonderful 
prophet,  the  Son  of  David,  should  condescend  to  be  his  guest ! 

Zaccheus  quickly  responded  to  the  call,  and.  leading  the 
way,  welcomed  Jesus  to  his  home. 

The  Pharisees,  ever  murmuring,  when  they  saw  this 
complained  that  our  Lord  should  accept  the  hospitality  of 
one  who  was  a  publican,  and  the  enemy  of  his  country's 
weal.  He  heeded  them  not,  for  it  was  not  the  righteous,  but 
the  sinner,  whom  Jesus  came  to  save ;  and  his  words  entered 
deeply  that  day  into  the  heart  of  his  host.  A  sumptuous 
feast  was  already  prepared,  and  the  table  was  soon  sur- 
rounded by  the  kindred  and  friends  of  Zaccheus,  who 
listened  with  eager  interest  to  the  doctrines  of  the  new 
religion.  In  the  midst  of  his  assembled  guests,  the  master 
of  the  house  arose,  and  declared  the  half  of  his  goods  should 
be  given  to  the  poor,  and  if  he  had  ever  wronged  any  man 
he  would  restore  him  four-fold.  Jesus  replied,  "  This  day 
is  salvation  come  to  this  house,  forasmuch  as  he  also  is  a 
son  of  Abraham.  For  the  Son  of  Man  is  come  to  seek  and 
to  save  that  which  was  lost;"  and  then  he  proceeded  to 
relate  to  all  present  the  parable  of  the  nobleman  who  deliv- 
13 


154  THE  LIFE   OF   JESUS. 

ered  the  talents  to  his  servants,  with  instructions  to  improve 
them  until  his  return. 

He  told  them  of  the  refusal  of  some  to  obey  him  ;  of  the 
shameful  and  rebellious  message  sent  after  him;  of  his 
coming  back,  and  the  settling  of  his  accounts  with  his 
people. 

Our  Lord  undoubtedly  intended  by  this  narrative  to 
portray  to  his  hearers  their  own  reluctance  to  receive  the 
gospel,  and  their  final  condemnation  if  they  disregarded 
his  warnings. 

The  hours  of  the  Sabbath  passed  peacefully  away,  but  to 
one  how  must  it  have  been  fraught  with  mournful  antici- 
pations !  Before  another  holy  day  would  return,  Jesus 
knew  full  well  that  his  eyes  would  be  closed  in  death,  and 
his  body  laid  in  the  sepulchre.  A  few  days  more,  and  the 
event  for  which  he  had  so  long  been  preparing  must  be  con- 
summated,—  that  event  towards  which  prophets  had  looked, 
with  inspired  vision,  across  the  sea  of  ages, —  to  which, 
as  to  the  rising  sun,  they  had  turned,  as  the  harbinger  of 
day, —  of  a  more  glorious  day  than  had  ever  dawned  on 
men.  But  how  dark  and  fearful  was  the  way  that  led  to 
the  fulfilment  of  hopes,  and  completion  of  types  !  * 

Human  nature  shrunk  from  the  contemplation.  Divinity 
alone  could  gaze  steadily  upon  it ! 

For  his  humanity,  there  were  in  reserve  contempt, 
reproach,  and  bitter  scorn,  to  be  poured  out  not  upon  him- 
self only,  but  upon  the  principles  he  inculcated.  There 
were  also  cruel  scourgings ;  the  ignominy  and  agony  of  a 
death  upon  the  cross ;  and,  more  than  all,  the  alienation  and 
desertion  of  friends,  and  the  averted  countenance  of  Jehovah. 

For  his  divinity,  there  was  the  ineffable  bliss  of  giving 


LAST  YEAR   OF   HIS   MINISTRY.  155 

joy  to  the  comfortless,  hope  to  the  despairing,  and  salvation 
to  a  lost  and  guilty  world. 

Upon  him  the  eyes  of  a  universe  were  resting;  and 
calmly,  and  without  wavering,  he  must  advance  to  meet  the 
destiny  he  had  sought  and  accepted. 

Backward  he  cast  his  far-reaching  glance,  to  the  hour 
when  Abraham  had  received  the  promise  that  God  would 
provide  a  lamb. 

That  promise  had  arrested  the  hand  lifted  to  slay  his  son 
for  a  burnt-offering ;  and,  in  all  succeeding  ages,  the  lamb 
slain  for  sacrifice  had  been  only  the  type  of  that  promised 
and  now  soon  to  be  offered  Lamb  of  God. 

Forward  he  turned  his  thoughts,  through  coming  centuries, 
to  the  multitudes  who,  by  that  sacrifice,  would  be  gathered 
into  the  church  of  God ;  who.  sustained  by  the  remembrance 
of  his  sufferings,  and  the  glorious  possessions  he  had  so  pur- 
chased for  them  of  immortality,  would  meet  with  unshrink- 
ing courage  the  pangs  of  martyrdom. 

It  was  all  before  him ;  and.  terrible  as  was  the  conflict 
that  awaited  him,  it  was  lost  sight  of  amid  the  glowing 
visions  of  the  future. 

As  the  last  rays  of  the  setting  sun  died  in  the  west,  Jesus 
and  his  disciples  left  the  hospitable  roof  that  had  sheltered 
him,  and  proceeded  on  their  way  to  Bethany. 

Arriving  here  on  Sunday, —  the  day  after  the  Jewish 
Sabbath, —  they  were  welcomed  at  the  house  of  Simon  the 
leper. 

This  man  was  a  friend  and  relative  of  Lazarus,  and,  it  is 
probable,  had  been,  at  some  former  time,  healed  of  his 
disease  by  our  Lord. 

On  Monday  the  public  entry  of  Jesus  into  Jerusalem 
took  place, —  the  same  that  had  so  long  ago  been  foietold 


156  THE  LIFE   OF  JESUS. 

by  the  prophet  Zechariah, —  on  a  colt  on  which  man  had 
never  sat. 

He  had  walked  as  far  as  the  Mount  of  Olives,  with  the 
Twelve,  on  their  way  to  the  city,  when  he  sent  two  of  them  to 
the  village  of  Bethphage,  to  obtain  the  foal  of  an  ass,  which  he 
told  them  they  would  find  tied  in  the  outskirts  of  the  village, 
in  a  place  where  two  roads  met.  He  bade  them  say,  if  they 
were  asked  why  they  took  it,  that  the  Lord  had  need  of  it. 

They  went,  as  directed,  and  when  the  owners  inquired 
what  they  were  doing,  replied  as  Jesus  had  commanded,  and 
encountered  no  opposition.  Soon  they  returned,  and  after 
they  had  placed  their  mantles  upon  the  colt  Jesus  sat 
thereon. 

Already  the  news  of  our  Lord's  arrival  at  Bethany  had 
been  rumored  throughout  Jerusalem,  and  great  numbers, 
who  were  collected  there  to  attend  the  Passover,  went  out 
to  see  him. 

Many  had  gone  to  the  city  in  time  to  prepare  themselves 
by  ceremonial  purifications  for  the  Passover, —  those  who 
had  been  rendered  unclean,  by  the  care  of  the  dead,  or  by 
disease.  These  persons,  while  in  the  Temple,  had  talked 
of  Jesus,  and  wondered  if  he  would  come  to  the  feast :  and 
they,  with  others,  who  had  seen  the  miracle  which  had 
restored  Lazarus  to  life,  now  joined  the  multitude  who  took 
their  way  to  the  Mount  of  Olives. 

As  they  went,  they  spread  their  garments  in  the  road ; 
and  many  cut  down  branches  from  the  palm-trees  and 
carried  them  in  their  hands,  as  they  were  accustomed  to  at 
the  Feast  of  Tabernacles,  in  token  of  their  joy,  while  others 
strewed  them  in  the  Saviour's  path. 

On  moved  this  wondrous  procession,  down  the  hill  by  the 


LAST  YEAR   OF    HIS   MINISTRY.  157 

Mount  of  Olives,  across  the  brook  Kedron,  winding  towards 
the  city  gate. 

Those  that  were  before,  and  those  that  followed, —  an  im- 
mense multitude, — cried  out,  "Blessed  be  the  King  that 
cometh  in  the  name  of  the  Lord !  Hosanna  to  the  son  of 
David!  "  Some  of  the  Pharisees  in  the  crowd,  approaching 
Jesus,  bade  him  rebuke  his  disciples;  but  he  said,  "  If  they 
should  hold  their  peace,  the  stones  would  immediately  cry 
out." 

When  they  reached  the  declivity  that  overlooked  the  city, 
Jesus  stopped,  and,  viewing  the  scene  spread  out  like  a 
panorama  before  him,  in  all  its  varied  beauty,  he  wept  over  it, 
uttering  despairing  lamentations,  and  saying,  "  If  thou  hadst 
known,  even  thou,  in  this  thy  day,  the  things  that  belong  to 
thy  peace  ;  but  now  they  are  hid  from  thine  eyes  ! "  , 

Had  they  only  listened  to  the  words  of  Christ,  they 
might  have  been  saved;  but  now  sure  destruction  awaited 
them.  They  entered  the  gates,  and,  as  they  passed  through 
the  streets  of  the  city,  one  and  another  asked,  "  Who  is 
this?"  and  the  multitude  cried  out,  "This  is  Jesus,  the 
prophet  of  Nazareth  of  Galilee."  At  length  they  reached 
the  Temple,  and  the  children  joined  in  the  song,  "  Hosanna 
to  the  Son  of  David  !  "  while  the  Pharisees,  who  looked  on, 
exclaimed,  "Behold,  the  world  has  gone  after  him." 

Then  they  brought  to  him  the  blind,  and  the  lame,  and 
the  sick,  that  he  might  heal  them. 

But  when  the  chief  priests  and  scribes  saw  the  concourse 
of  people,  the  healing  of  the  sick,  and  especially  when  they 
heard  the  shouts  of  the  children,  they  were  much  displeased, 
and  asked  Jesus  if  he  knew  what  they  were  saying.  He 
answered,  "  Yea,"  and  inquired  if  they  never  read  u  Out  of 
13* 


158  THE  LIFE   OF  JESUS. 

the  mouths  of  babes  and  sucklings  God  hath  perfected 
praise/' 

Leaving  the  Temple,  our  Lord  retraced  his  steps  to 
Bethany,  with  his  disciples,  at  the  hour  of  twilight,  and 
spent  the  night  the  welcome  guest  of  his  unchanging  friends. 

The  next  morning,  Tuesday,  as  he  walked  from  Bethany, 
with  his  disciples,  towards  the  city,  he  saw  at  a  distance  a 
fig-tree  covered  with  the  fresh  green  foliage  of  the  early 
spring. 

In  Palestine  there  is  a  kind  of  fig-tree  that  puts  forth 
and  ripens  its  fruit  early  in  the  season.  Upon  such  our 
Saviour,  being  hungry,  sought  fruit,  and  found  none. 
Turning  from  it,  he  said,  "Let  no  man  eat  fruit  of  thee 
hereafter  forever."  This  was  not  said  in  anger  or  disappoint- 
ment, but  because  he  would  teach  his  disciples  a  lesson,  and 
deeply  impress  it  on  their  minds. 

They  pursued  their  way  to  Jerusalem,  and  entered  the 
court  of  the  Temple.  Here  they  found  the  buyers  and 
sellers,  with  their  oxen  and  doves,  and  other  animals,  for 
sacrifice,  as  at  our  Lord's  first  visit  there.  Again  he  drove 
them  from  the  place,  overthrowing  the  tables  and  seats  of 
the  money-changers,  and  forbidding  any  man  to  carry  any 
vessels  within  the  Temple  walls. 

At  the  same  time  he  said  to  them,  "  Is  it  not  written, 
My  house  shall  be  called  of  all  nations  a  house  of  prayer, 
but  ye  have  made  it  a  den  of  thieves?" 

Again  they  yielded,  without  resistance,  to  his  authority ; 
and,  when  order  and  quiet  were  restored,  gladly  listened  to 
him.  All  this  day,  Jesus  was  left  in  undisturbed  possession 
of  the  court,  and  the  people  gathered  fearlessly  around  him, 
to  hear  his  instructions. 


LAST  YEAR  OF  HIS  MINISTRY.         159 

At  the  same  time  the  scribes  and  Pharisees  consulted 
together,  by  what  means  they  should  put  an  end  to  his  life. 

At  evening,  the  Master  and  his  little  company  left  the 
city,  and  took  the  road  to  Bethany.  It  was  only  two  miles 
distant,  and  Jesus  preferred  to  be  with  his  friends  there 
as  long  as  it  was  possible.  On  Wednesday  morning  he 
returned,  to  spend  one  more  day  in  offering  to  the  people 
the  bread  of  life. 

As  they  passed  the  fig-tree,  that  the  day  before  had  so 
disappointed  their  expectations,  Peter  observed  that  it  was 
withered  away,  and  called  the  attention  of  his  Master  to  it. 
Jesus  bade  him  have  faith  in  God,  told  him  by  faith  he 
might  remove  mountains,  and  assured  him  of  the  efficacy 
of  prayer  when  accompanied  by  it.  He  designed  to  teach 
them  that,  as  the  Jewish  people  had  cultivated  a  fair  exte- 
rior of  religion  by  their  ceremonies  and  observances,  and 
yet  brought  forth  no  fruit  acceptable  to  God,  so,  like  this 
fig-tree,  with  its  fair  show  of  leaves,  they  must,  as  a  nation, 
wither  and  perish. 

That  morning,  as  they  entered  the  court  of  the  Temple, 
the  chief  priests  and  elders  came  to  Jesus,  and  inquired 
by  what  authority  he  taught  there,  and  who  had  given  him 
a  right  to  drive  from  thence  the  traders,  who  were  accustomed 
to  buy  and  sell  in  that  place. 

He  replied  by  asking  them  who  gave  John  the  Baptist 
authority  for  his  baptism.  They  were  unwilling  to 
answer  him  ;  they  knew  the  people  reverenced  John,  and 
they  were  afraid  of  a  tumult  if  they  disputed  his  claims  as 
a  prophet.  After  some  hesitation,  they  said  they  could  not 
tell.  Then  said  Jesus,  "  Neither  do  I  tell  you  by  what 
authority  I  do  these  things." 

As    they  remained  standing  near* him,  he  related  the 


160  THE  LIFE   OF  JESUS. 

parable  of  the  Wicked  Husbandman,  which  they  could  not 
fail  to  apply  to  themselves,  in  their  treatment  of  the  prophets 
and  their  hatred  of  him ;  and  they  were  only  prevented 
from  resenting  it  by  their  fear  of  the  people,  who  took  him 
for  a  prophet.  Next,  he  related  the  parable  of  the  Mar- 
riage Feast,  given  by  a  king  for  his  son,  who,  when  the 
guests  refused  to  come,  and  sent  various  excuses,  and  de- 
stroyed his  messengers,  invited  the  poor  from  the  highways 
and  hedges,  and  compelled  them  to  come.  Again  they  read 
in  this  the  story  of  their  own  neglect  and  unbelief,  and  the 
reception  of  his  claims  by  the  Gentiles ;  and,  in  fresh  anger, 
sought  to  injure  him. 

Then  another  deputation  of  Pharisees  came,  with  the 
Herodians, — the  adherents  and  officers  of  Herod,  who  was  at 
that  time  in  Jerusalem, —  in  order  to  lead  him,  by  their 
questions,  into  some  dispute. 

They  inquired  concerning  the  tribute  money, — whether  it 
was  lawful  to  give  tribute  to  the  Roman  emperor,  Caesar, 
or  not ;  but,  knowing  their  intentions,  he  closed  their  mouths 
by  his  own  skilful  replies,  and  sent  them  away  wondering 
at  his  wisdom. 

After  this  came  the  Sadducees,  who  questioned  Jesus  in 
regard  to  the  resurrection  of  the  dead. 

He  assured  them  they  did  not  know  the  Scriptures,  or 
the  power  of  God ;  and  silenced  them,  as  he  did  all  his  ene- 
mies, by  his  unanswerable  arguments. 

One  of  the  scribes,  struck  with  his  superiority,  asked 
which  was  the  first  commandment ;  and  when  our  Lord  had 
replied,  observing  that  the  doctrines  he  inculcated  did  not 
deny  the  truths  of  their  religion,  he  said,  "Master,  thou 
hast  well  said." 

He  then  went  on  to  declare  his  belief,  that  to  love  God 


LAST  YEAR   OF    HIS    MINISTRY.  161 

with  all  the  heart  and  understanding,  and  to  love  one's 
neighbor  as  himself,  was  more  than  all  whole  burnt-offerings 
and  sacrifices. 

Finding  that  the  scribe  understood  not  only  the  letter  of 
the  law,  but  its  spiritual  meaning,  Jesus  said  to  him, 
"  Thou  art  not  far  from  the  kingdom  of  heaven."  The 
Pharisees,  alarmed  at  this  open  avowal  of  one  of  their 
number,  were  afraid  to  proceed,  and  dared  not  at  that  time 
ask  any  more  questions ;  but  the  common  people  heard  him 
gladly. 

And,  as  he  addressed  them,  he  warned  them  to  beware  of 
the  Pharisees,  who  desired  the  praise  of  men,  and  to  be 
called  Rabbi ;  who  walked  in  long  robes,  made  broad  their 
phylacteries,  and  enlarged  the  borders  of  their  mantles ; 
who  loved  the  uppermost  rooms  or  places  at  feasts,  the 
chief  seats  in  the  synagogues,  and  greetings  in  the  markets. 
Of  all  this  he  bade  them  beware,  adding,  "  Whosoever 
shall  exalt  himself  shall  be  abased,  and  he  that  shall 
humble  himself  shall  be  exalted." 

To  the  scribes  and  Pharisees  who  yet  lingered  near  he 
said,  "  Woe  unto  you  who  devour  widows'  houses,  and  for 
a  pretence  make  long  prayers  ! " 

He  said  they  were  hypocrites  and  blind  guides,  for  they 
would  not  enter  the  kingdom  of  heaven  themselves,  nor 
suffer  those  who  would  to  enter.  He  accused  them,  while 
paying  tithes  of  mint,  anise  and  cummin,  of  omitting  the 
weightier  matters  of  the  law, — judgment,  mercy  and  faith. 
Their  law  required  them  to  devote  to  the  Lord  a  tenth  of  all 
they  possessed ;  but  they  gave  a  tenth  from  even  the  herbs 
of  their  garden,  which  were  not  exacted  of  them.  He  said 
they  believed  that,  had  they  lived  in  the  time  of  their 
fathers,  they  would  not  have  partaken  in  the  blood  of  the 


162 


THE  LIFE   OF  JESUS. 


prophets,  yet  did  they  prove  themselves  to  have  the  same 
spirit;  and  he  bade  them  fill  up  the  measure  of  their 
fathers.  Then,  with  a  wounded  spirit,  he  exclaimed,  "  0, 
Jerusalem  !  Jerusalem  !  thou  that  killest  the  prophets,  and 
stonest  them  which  are  sent  unto  thee, —  how  often  would  I 
have  gathered  thy  children  together,  even  as  a  hen  gathereth 
her  chickens  under  her  wings,  and  ye  would  not !  Behold, 
your  house  is  left  unto  you  desolate.  For  I  say  unto  you, 
ye  shall  not  see  me  henceforth  until  ye  shall  say,  Blessed 
is  he  that  cometh  in  the  name  of  the  Lord." 

Jesus  was  sitting  opposite  the  Treasury,  which  consisted 
of  a  number  of  horn-shaped  boxes  or  coffers,  in  which  were 

placed  the  vari- 
ous gifts  present- 
ed. Unmoved  by 
the  hatred  of  the 
Pharisees,  undis- 
turbed by  their 
evil  designs,  our 
Lord  observed  one 
and  another  as 
they  approached 
and  made  their 
offerings.  Many 
rich  men  came, 
and  with  osten- 
tatious parade 
poured  in  their 
gifts,  and  passed 
on.  At  last  came 
a  poor  widow  ;  quietly  she  moved  on  her  way,  and  silently 


LAST  YEAR  OF  HIS  MINISTRY.         163 

deposited  her  two  mites,  small  brass  coins,  which  together 
made  but  one  farthing. 

Jesus  saw  it,  the  gift  and  the  humility,  and  he  said  to 
his  disciples,  "  Of  a  truth  I  say  unto  you,  that  this 
poor  widow  hath  cast  in  more  than  they  all.  For  all 
these  have  of  their  abundance  cast  in  unto  the  offerings 
of  God ;  but  she  of  her  penury  hath  cast  in  all  the  living 
that  she  had." 

Soon  after  this,  while  our  Lord  was  yet  seated  in  this 
place,  some  Greeks  who  had  become  proselytes  of  the  Jew- 
ish religion,  and  had  come  to  attend  the  Passover,  came  to 
Philip. 

They  had  heard  of  the  prophet  of  Nazareth,  and  of  his 
miracles  and  teachings,  and  desired  greatly  to  see  him. 
Meeting  Philip,  who  had  been  pointed  out  to  them  as  one 
of  the  disciples,  they  said,  "  Sir,  we  would  see  Jesus." 
Immediately  he  called  Andrew  and  told  him  of  the  wish  of 
the  strangers,  and  together  they  went  with  it  to  their 
Master.  He  was  in  the  inner  court,  where  no  Gentile  was 
permitted  to  enter ;  and  the  Greeks  waited  without  for  his 
reply. 

When  Jesus  had  received  the  message,  he  said,  "  The 
hour  is  come  that  the  Son  of  Man  should  be  glorified;" 
and  afterwards  he  added,  "  Now  is  my  soul  troubled,  and 
what  shall  I  say  ?  Father,  save  me  from  this  hour ;  but 
for  this  cause  came  I  unto  this  hour.  Father,  glorify  thy 
name!"  Then  came  there  a  voice  from  heaven,  saying, 
"  I  have  both  glorified  it  and  will  glorify  it  again  ! " 

Those  that  stood  by,  when  they  heard  this  voice,  said  that 
it  thundered ;  others,  that  an  angel  had  spoken.  But  Jesus 
said,  "  This  voice  came  not  because  of  me,  but  for  your 
sakes." 


164  THE  LIFE   OF  JESUS. 

Although  they  had  seen  so  many  mighty  works,  still  they 
believed  not  on  him;  and  our  Lord  said,  "  He  that  rejecteth 
me,  and  receiveth  not  my  words,  hath  one  that  judgeth 
him, —  the  word  that  I  have  spoken, —  the  same  shall  judge 
him  in  the  last  day." 

We  are  not  told  anything  concerning  the  interview  with 
the  Grecians ;  but  we  may  suppose  they  were  gratified,  as 
Jesus,  soon  after,  left  the  court  with  his  disciples. 

Wednesday  drew  near  its  close.  The  afternoon  sun  was 
lighting  up  the  Temple  with  its  golden  rays,  and  tinging 
with  its  glory  the  portico,  the  roof  and  glittering  sides,  of 
the  vast  building.  As  Jesus  and  his  disciples  passed 
through  the  courts  and  out  of  the  beautiful  gate,  the  disci- 
ples drew  his  attention  to  the  various  ornaments  that 
adorned  the  Temple,  and  to  the  beauty  of  the  stones  with 
which  it  was  constructed,  some  of  which  were  of  enormous 
size. 

In  reply  to  their  remarks,  he  said,  "  Seest  thou  these 
great  buildings  ?  Verily  there  shall  not  be  left  here  one 
stone  upon  another,  that  shall  not  be  thrown  down." 

A  prophecy  that  in  forty  years  was  literally  fulfilled, 
although,  at  the  time  it  was  spoken,  it  appeared  so  improba- 
ble to  the  eye  of  sense. 

The  little  company  walked  on  in  silence.  Jesus  had  left 
the  Temple  to  enter  it  no  more ;  and,  notwithstanding  the 
beauty  of  the  hour,  a  deep  sadness  settled  on  his  spirit. 

They  left  the  busy  streets,  thronged  with  newly-arrived 
travellers  from  distant  parts  of  the  land, —  left  the  city 
walls  behind  them,  and  reached  their  favorite  resting-place 
upon  the  Mount  of  Olives. 

Here,  upon  the  gentle  slope,  they  seated  themselves, 
the  disciples  at  the  Saviour's  feet.  The  Temple  was  in  full 


LAST  YEAR   OF  HIS  MINISTRY.  165 

sight  in  all  its  magnificence,  and  the  smoke  of  the  evening 
sacrifice  ascended  visibly  from  its  altar ;  there,  too,  was  the 
city  crowded  with  inhabitants,  and  Jesus  gazed  upon  the 
scene  in  a  long  and  mournful  silence.  He  recalled  to  mind 
all  that  had  passed  there,  from  the  days  of  Solomon,  in  his 
greatness  and  prosperity,  down  to  his  own  time ;  and  thought 
of  the  transactions,  that  must  soon  be  recorded  against  it,  of 
cruelty  and  hatred  towards  himself. 

At  length  the  silence  was  broken,  and  those  of  the  disci- 
ples that  were  nearest  him,  reminding  him  of  his  predic- 
tion concerning  the  Temple,  asked  when  it  should  be,  and 
what  would  be  the  sign  of  it.  Then  Jesus  told  them  of  the 
awful  judgments  that  were  to  be  visited  upon  that  devoted 
city,  of  the  desolation  that  awaited  both  it  and  its  inhabit- 
ants. He  spoke  of  the  misery  that  hung  over  the  Jews, 
on  account  of  their  unbelief  and  hardness  of  heart ;  for  their 
neglect  of  the  prophets,  and  rejection  of  him ;  and  warned 
them  ever  to  watch,  and  be  ready  for  the  coming  destruction. 
He  told  them  the  time  wrould  soon  come  when  Jerusalem 
would  be  compassed  with  armies ;  wThen  they  should  see  the 
fulfilment  of  the  prophecy  of  Daniel,  even  the  abomination 
of  desolation ;  when  there  would  be  sufferings  greater  than 
the  world  had  ever  seen  before.  He  bade  them  pray  that 
it  might  not  come  in  the  winter ;  for  they  must  flee  into  the 
mountains  for  refuge. 

From  this  he  went  on  to  speak  of  his  second  coming,  at 
the  end  of  the  world,  when  he  should  return  with  great 
power  and  glory,  and  would  send  his  angels  to  gather  the 
elect  from  the  uttermost  parts  of  the  earth. 

With  wonder  they  listened  to  his  prophetic  words,  and 
with  dread  and  sorrow  heard  what  they  did  not  hesitate  to 
believe.  Then  he  related  to  them  the  parable  of  the  wise 
14 


THE   LIFE    OF  JESUS. 

and  foolish  virgins, — of  the  latter,  who  were  too  late  to  enter 
in  at  the  marriage  feast,  with  the  bridegroom  and  his  friends, 
—  and  urged  them  to  be  prepared,  by  prayer  and  watchful- 
ness, for  the  hour  when  he,  as  a  bridegroom,  should  call  them 
to  his  home  above.  Lastly,  he  spoke  to  them  of  the  final 
judgment,  when  the  righteous  and  the  wicked  should  be 
separated  forever, — the  one  placed  on  his  right  hand,  the 
other  on  his  left. 

As  the  twilight  advanced,  the  little  company  rose  and 
took  their  way  to  Bethany. 

At  a  late  hour  they  met  at  the  house  of  Simon,  who 
made  a  supper  for  them,  and  Lazarus  was  one  of  the  guests. 

Mary  and  Martha  were  there  also,  and,  as  was  usual  for 
the  younger  Jewish  women,  they  waited  on  the  company. 

Mary,  who  had  longed  for  some  opportunity  to  evince  her 
gratitude  to  Jesus,  especially  for  the  restoration  of  her 
brother  to  life,  did  not  let  this  one  pass  unimproved.  She 
had  purchased  a  costly  alabaster  box  of  nard,  such  as  the 
rich  and  noble  of  the  land  used  to  honor  their  guests  with, 
and  she  brought  it  with  her  to  anoint  her  Lord. 

Those  who  used  this  nard  were  accustomed  to  dilute  it, 
so  highly  was  it  esteemed ;  but  she  would  have  it  unmingled 
and  pure. 

When  all  were  engaged  with  the  supper,  she  came  noise- 
lessly behind  Jesus  as  he  reclined  at  the  table,  and,  breaking 
the  sealed  box,  poured  the  contents  freely  upon  his  head, 
and  also  upon  his  feet,  and  then,  kneeling  down,  she  wiped 
them  with  her  hair. 

As  the  delicious  odor  filled  the  room,  the  disciples  were 
uneasy  at  what  seemed  to  them  so  wasteful.  But  Judas 
could  not  conceal  his  vexation,  for  he  carried  the  bag,  and 
would  rather  have  had  the  price  of  the  nard  in  his  hands. 


LAST   YEAR   OF   HIS   MINISTRY.  167 

As  he  reckoned  the  cost  to  have  been  forty-five  dollars,  he 
asked,  indignantly,  why  the  ointment  was  not  sold,  and  the 
money  given  to  the  poor.  Jesus  replied,  with  severity  in 
his  countenance.  "  Let  her  alone, — why  trouble  ye  her  ?  She 
hath  wrought  a  good  work  on  me ;  for  ye  have  the  poor  with 
you  always,  and  whensoever  ye  will  ye  may  do  them  good ; 
but  me  ye  have  not  always.  She  hath  done  what  she  could. 
She  has  come,  aforehand,  to  anoint  my  body  to  the  burying. 
Verily,  I  say  unto  you,  wheresoever  this  gospel  shall  be 
preached,  throughout  the  whole  world,  this  also  that  she 
hath  done  shall  be  spoken  of  for  a  memorial  of  her." 

Precious  words  for  Mary's  ears  !  A  moment  before,  she 
was  tearful  and  trembling  at  the  rebuke  of  the  disciple ;  now 
her  glowing  face  expresses  the  joy  that  her  Lord's  words 
have  awakened  in  her  heart. 

But  the  stern  rebuke  of  his  avarice  had  left  a  deep  im- 
pression on  the  mind  of  the  unhappy  Judas.  He  knew  that 
his  secret  thoughts  were  understood  by  his  Master,  and  from 
that  time  he  sought  to  injure  him. 

For  three  years  Judas  had  followed  Jesus,  in  hopes  that 
his  would  be  an  earthly  kingdom,  and  that  his  disciples 
would  become  princes  and  nobles  in  the  land.  But  now, 
convinced  that  such  hopes  were  vain,  he  longed  to  be  away 
from  society  so  uncongenial  and  unprofitable  to  him. 

This  evening  the  Sanhedrim  had  met  to  take  measures 
concerning  Jesus ;  to  devise  some  plan  to  put  an  end  to  his 
increasing  popularity,  and,  if  possible,  to  take  him  prisoner. 

The  rumor  of  this  meeting,  and  its  object,  had  reached 
the  ears  of  Judas ;  and,  while  brooding  over  the  rebuke  he 
had  received,  it  came  suddenly  to  his  mind. 

He  resolved  what  he  would  do  :  he  would  himself  go  to 
the  council,  and,  if  a  reward  was  to  be  obtained,  he  would 


168  THE  LIFE   OF   JESUS. 

secure  it;  while,  at  the  same  time,  1-is  anger  would  be 
gratified  by  revenge. 

Before  the  evening  was  concluded,  lie  hastily  rose,  left 
the  house,  and  took  his  lonely  way  back  to  the  city.  Satan 
had  entered  into  him ;  and,  knowing  where  the  Sanhedrim 
were  convened,  he  turned  his  steps  thither,  determined  to 
betray  his  Master. 

They  held  their  meeting  in  the  palace  of  the  High  Priest, 
Joseph  Caiaphas :  and,  while  deep  in  debate,  were  interrupted. 
A  stranger  entered  the  hall,  and  his  first  words  were,  "  What 
will  ye  give  me,  if  I  deliver  him  unto  you  ?" 

Without  introduction  or  permission,  he  had  abruptly  pre- 
sented himself;  and  they  recognized  in  the  intruder  a  fol- 
lower of  the  Nazarene.  Relieved  from  their  dilemma,  they 
eagerly  agreed  with  him  upon  the  price  of  a  common  slave 
as  the  reward  of  his  treachery. 

For  less  than  one-third  the  price  that  Mary  wasted,  as  he 
said,  upon  the  box  of  nard, — for  fourteen  dollars  and  seventy 
cents, —  Judas  bargained  to  sell  his  Master  ! 

He  loved  money,  and  he  was  willing  to  lose  his  soul  to 
obtain  it.  He  had  been  chosen  by  the  Saviour  for  a  disci- 
ple ;  he  had  followed  him  from  place  to  place ;  he  had 
witnessed  his  goodness  and  mercy  to  the  poor  and  wretched ; 
and  he  knew  that  Jesus  was  pure  and  lovely,  and  that  there 
was  no  fault  in  him. 

Yet  he  did  not  like  to  be  a  disciple ;  he  had  no  sympathy 
with  the  rest,  and  the  very  goodness  of  the  Saviour  oppressed 
him.  He  knew  that  his  all-seeing  eye  could  read  his 
thoughts,  and  penetrate  his  heart. 

Perhaps  he  wished  to  get  the  money  by  betraying  his 
Lord,  and  yet  hoped  he  would  escape  out  of  the  hands  of  his 
persecutors. 


LAST   YEAR    OF   HIS  MINISTRY.  169 

He  had  carried  the  purse  where  the  Twelve  had  placed 
the  little  money  they  owned ;  he  had  often  taken  from  it,  to 
enrich  himself,  without  suspicion  or  detection,  as  he  sup- 
posed ;  and  what  hindered  him  now  in  the  success  of  his 
plans  ? 


CHAPTER  XIII. 

Day  speut  in  Bethany.  —  Preparations  for  the  Passover.  —  The  Passover 
—  Jesus  washes  the  disciples'  feet.  —  The  Lord's  Supper.  — The  Holy 
Spirit  promised.  —  The  last  prayer  with  the  Twelve.  — The  garden  of 
Gethsemane.  —  Jesus  betrayed.  —  Taken  before  Annas.  —  Before  the 
Sanhedrim.  —  Peter  denies  his  Lord.  —  The  Sanhedrim  go  with  Jesus 
to  Pilate.  —  Jesus  before  Herod.  —  Before  Pilate.  —  The  remorse  and 
death  of  Judas.  —  Pilate  seeks  to  release  Jesus.  —  He  is  given  to  the 
soldiers  to  be  crucified.  —  The  crucifixion,  —  He  is  laid  in  the  sepul 
chre. 

THURSDAY  came ;  that  day  our  Lord  remained  at  Beth- 
any. In  the  morning,  Peter  and  John  came  to  him,  and 
asked  where  they  should  prepare  the  Passover,  which  they 
were  to  celebrate  in  the  evening. 

He  directed  them  to  go  to  a  certain  place  in  the  city, 
where  they  would  find  a  man  bearing  a  pitcher  of  water, 
and  to  follow  him  into  the  house  where  he  should  enter. 
They  were  then  to  seek  the  master  of  the  house,  and  tell 
him  they  desired  to  see  the  guest-chamber,  where  they 
might  eat  the  Passover.  Following  our  Lord's  directions, 
they  found  the  owner  of  the  dwelling ;  and,  making  known 
their  wishes,  were  shown  into  a  large  upper  room,  furnished 
and  prepared.  Here  they  made  r«eady  for  the  feast.  This 
was  no  unusual  request,  as  during  the  Passover  week  hos- 
pitality was  enjoined  upon  the  citizens  of  Jerusalem  as  a 
duty. 

Soon  after  sunset,  Jesus  and  the  Twelve  met  at  the  ap- 


LAST  YEAR   OF   HIS  MINISTRY.  171 

pointed  place,  and  gathered  around  the  table.  As  they  did 
so,  he  said  to  them,  "  With  desire  I  have  desired  to  eat  this 
Passover  with  you,  before  I  suffer."  John  was  in  his  ac- 
customed place,  next  his  Master ;  and  Judas,  too,  was 
present. 

Poor,  guilty  Judas  !  He  was  afraid  to  stay  away,  lest  he 
might  be  suspected  of  having  become  an  enemy,  and  his 
plan  for  the  betrayal  be  defeated.  Scarcely  had  they 
drawn  near  to  the  table,  when  a  strife  arose  among  them 
which  should  be  the  greatest  in  the  new  kingdom. 

Still  blinded  and  unbelieving,  they  could  not  comprehend 
the  spiritual  meaning  of  their  Master's  words. 

He  mildly  silenced  their  dispute,  and  told  them  that  he 
that  was  greatest  among  them  must  be  as  the  younger,  and 
he  that  was  chief  as  he  that  served. 

Then  rising  from  the  table,  and  laying  aside  his  mantle, 
he  poured  water  into  a  basin,  and  began  to  wash  their  feet, 
wiping  them  with  a  towel  which  he  had  fastened  to  his  waist 
after  the  manner  of  a  servant. 

When  he  came  to  Peter,  that  disciple,  unable  longer  to 
conceal  his  reluctance  to  have  such  a  service  performed  by 
one  so  infinitely  above  them  all,  exclaimed,  "  Thou  shalt 
never  wash  my  feet!"  But  Jesus  replied,  "If  I  wash 
thee  not,  thou  hast  no  part  with  me."  Then  Peter,  who 
could  not,  for  one  moment,  be  an  outcast  from  his  Lord's 
affection,  entreated  that,  not  only  his  feet,  but  his  head, 
and  his  hands,  might  be  also  washed. 

He  would  now  be  thoroughly  purified,  and  become  alto- 
gether holy;  but  Jesus  gently  reproved  him,  and  performed 
for  each,  in  turn,  this  symbol  of  purity  and  humility  ;  for 
Judas  even,  though  he  intimates  that  it  will  not  make  them 
all  clean.  Then  resuming  his  garment,  our  Lord  returned 


172  THE  LIFE   OF   JESUS. 

to  his  place  at  the  table,  and  urged  upon  his  hearers  the 
lesson  he  had  just,  by  his  example,  taught  them,  that  they 
also  should  be  willing  to  perform  the  humblest  offices  for  each 
other  and  for  their  fellow-men,  if  in  that  way  they  might  do 
them  good. 

With  a  look  of  deep  dejection,  he  said  unto  them,  "  One 
of  you  shall  betray  me."  The  disciples  looked  from  one  to 
another,  wondering  of  which  of  them  he  spake ;  and  each,  in 
turn,  with  trembling  tone,  asked,  "Lord,  is  it  I?"  Judas 
too,  in  low  voice,  said,  "  Is  it  I?"  and  Jesus  answered, 
"  Thou  hast  said."  This  was  unnoticed  by  the  rest,  and 
presently  Peter,  anxious  to  know  who  was  meant,  motioned 
to  John, — whose  head  lay  upon  the  Saviour's  bosom, — to 
ask  him.  The  question  was  asked,  and  our  Lord  replied,  in 
a  whisper, —  intended  for  John's  ear  only, —  that  it  was  he 
to  whom  he  should  hand  the  bread  when  he  had  dipped  it 
in  the  harosheth. 

It  was  the  custom  then,  and  is  to  this  day,  to  honor  a 
guest  by  first  handing  to  him  the  bread,  when  dipped  in 
this  dish.  Perhaps,  by  this  act  of  courtesy,  our  Lord 
desired  to  express  his  own  freedom  from  resentment  towards 
the  person  in  whose  heart  he  saw  unscrupulous  malice. 

But  Judas  would  not  be  conciliated  ;  he  grew  restless,  and 
Jesus  said  to  him,  "What  thou  doest,  do  quickly."  The 
disciples,  ignorant  of  his  intentions,  except  John,  supposed 
that,  as  Judas  had  the  bag,  he  was  desired  to  give  some 
money  to  the  poor,  or  procure  something  for  the  feast. 

But  the  wretched  man  himself  knew  what  was  the  mean- 
ing of  his  Master's  words.  He  left  the  room  and  the  house, 
and  went  into  the  street.  It  was  night,  and,  stealthily  hur- 
rying on  his  way,  he  entered  the  High  Priest's  palace. 

There  he  agreed  with  the   Sanhedrim,  who  were  again 


LAST  YEAR   OF  HIS  MINISTRY.  173 

assembled  for  the  same  dreadful  design,  to  go  with  a  band 
of  Roman  soldiers,  at  a  later  hour,  to  the  Mount  of  Olives. 

Jesus  would  be  there,  and  he  would  deliver  him  into  their 
hands.  The  signal  agreed  upon  was  a  kiss,  which  he  would 
give  his  Master.  With  a  token  of  peace  and  friendship  he 
would  betray  unto  death  one  whom  he  had  promised  to 
love  and  serve  forever. 

After  Judas  had  gone  out,  Jesus  said,  "  Little  children, 
yet  a  little  while  I  am  with  you,  and  whither  I  go  ye 
cannot  come."  Then  said  Peter,  "  Lord,  whither  goest 
thou?"  He  said,  ''Whither  I  go  thou  canst  not  follow 
me  now,  but  thou  shalt  follow  me  afterward."  Peter  asked, 
"  Lord,  why  cannot  I  follow  thee  now?  I  will  lay  down 
my  life  for  thy  sake."  Jesus  replied,  "All  ye  shall  be 
offended  because  of  me,  this  night ;  for  it  is  written,  '  I  will 
smite  the  shepherd,  and  the  sheep  shall  be  scattered  abroad  f 
but  after  I  am  risen  I  will  go  before  you  into  Galilee." 

Then  he  told  Peter  that  Satan  had  desired  to  have  him? 
that  he  might  sift  him  as  wheat ;  but  he  had  prayed  for  him. 
that  his  faith  should  fail  not.  Peter  said  he  was  ready  to 
go  to  prison  and  to  death  with  him ;  but  our  Lord  replied, 
looking  sorrowfully  at  him,  that  before  the  cock  should 
crow  twice  he  would  deny  himm  thrice.  Again  Peter  ear- 
nestly assured  him  that,  even  should  he  die  with  him,  yet 
he  would  never  deny  him  ;  and  the  other  disciples  said  the- 
same  thing.  After  this,  Jesus  inquired  if  they  had  a  purse 
or  any  weapons  among  them,  and,  when  told  they  had  two 
swords,  he  said,  "  It  is  enough." 

The  hour  had  now  come  when  our  Lord  would  institute 
this  little  company  of  disciples  into  a  church.  He  had 
waited  until  his  betrayer  had  left  them,  for  he  would  not 
willingly  have  a  hypocrite  there  at  such  a  time. 


174  THE   LIFE   OF   JESUS. 

Taking  the  bread,  he  blessed  it  and  brake  it,  and,  giving 
it  to  them,  said,  "Take,  eat;  this  is  my  body  which  is 
broken  for  you.  This  do  in  remembrance  of  me." 

Afterwards  he  took  the  cup,  called  the  cup  of  blessing, 
and  giving  thanks,  handed  it  to  them,  saying,  "  Drink  ye 
all  of  it."  Then  he  said  to  them  that  he  should  drink  no 
more  of  the  fruit  of  the  vine  until  that  day  when  he  should 
drink  it  anew  with  them  in  his  Father's  kingdom. 

He  exhorted  them  not  to  be  troubled,  since  he  was  only 
going  home  to  his  Father's  mansion,  where  he  would  prepare 
a  place  for  them. 

He  promised  not  to  leave  them  comfortless ;  but  when  he 
was  gone,  he  would  send  them  a  comforter,  even  the  Spirit 
of  Truth.  He  bade  them  keep  his  commandments  and  love 
one  another,  and  he  said  to  them,  "  Peace  I  leave  with  you ; 
my  peace  I  give  unto  you, —  not  as  the  world  giveth  give  I 
unto  you."  Silently  and  mournfully  the  disciples  had  par- 
taken of  the  last  Passover  they  might  ever  eat  with  their 
Lord,  and  they  listened  with  tenderest  interest  to  the  kind, 
consoling  words  he  spake  to  them.  He  said  he  must  go 
from  them,  but  they  knew  the  way  and  could  follow  him. 
Thomas  said,  "  Lord,  we  know  not  whither  thou  goest,  and 
how  can  we  know  the  way?"  His  reply  was,  "  I  am  the 
way,  and  the  truth,  and  the  life ;  no  man  cometh  unto  the 
Father  but  by  me."  At  once  Philip  asked  Jesus  to  show 
them  the  Father ;  but  he  answered,  ' '  Have  I  been  so  long 
with  you,  and  yet  hast  thou  not  known  me,  Philip  ?  He 
that  hath  seen  me  hath  seen  the  Father ;  and  how  sayest 
thou,  then,  Show  us  the  Father  ?"  Afterwards  Judas,  the 
brother  of  James,  inquired  how  he  would  manifest  himself  to 
them,  and  not  unto  the  world.  He  replied,  "If  a  man 
love  me  he  will  keep  my  words,  and  my  Father  will  love 


LAST    YEAR   OF     HIS   MINISTRY.  175 

him,  and  we  will  come  unto  him  and  make  our  abode  with 
him." 

Before  they  left  this  upper  room,  our  Saviour  prayed 
with  them  and  for  them ;  and  here  it  was  he  uttered  that 
remarkable  prayer,  recorded  in  the  seventeenth  chapter  of 
St.  John,  in  which  he  prays  for  his  disciples,  and  for  all 
those  that  should  believe  on  him  through  their  preaching. 
After  this,  they  sang  a  hymn, —  the  last  six  Psalms  of 
David,  which  the  Jews  were  accustomed  to  chant  at  the 
close  of  their  Paschal  feast.  Beneath  the  rays  of  the  full 
moon  they  then  passed  out  from  the  house,  through  the 
now  deserted  and  quiet  streets,  across  the  brook  Kedron, 
and  ascended  the  slope  of  Olivet.  On  the  west  side  there 
was  a  garden,  to  which  they  had  often  before  retired, —  the 
garden  of  Gethsemane.  Bidding  his  disciples  sit  down  at 
the  entrance,  Jesus  took  Peter  and  James  and  John,  and 
went  in  a  little  further  with  them,  and  there  sat  down  under 
the  shelter  of  some  olive-trees. 

To  these  disciples  our  Lord  told  his  deep  grief  and 
anguish  of  spirit,  saying,  "  My  soul  is  exceeding  sorrowful, 
even  unto  death;"  and  bade  them  watch  while  he  went  to 
seek  relief  in  prayer. 

Going  from  them  the  distance  of  a  stone's  throw,  he  fell 
upon  the  ground  and  prayed,  saying,  "0,  my  Father!  if 
it  be  possible,  let  this  cup  pass  from  me  ;  yet,  nevertheless, 
not  as  I  will,  but  as  thou  wilt; "  and,  while  praying  in  the 
agony  of  his  soul,  sweating,  as  it  were,  great  drops  of  blood, 
that  fell  to  the  ground,  an  angel  appeared  and  ministered 
unto  him. 

Again  and  again  he  returned  to  his  disciples,  as  if  to 
solace  himself  with  human  sympathy,  and  then  left  them,  to 
find  strength  and  consolation  where  alone  it  could  be  found. 


176  THE  LIFE   OF  JESUS. 

Overcome  with  grief  and  sorrow  of  heart,  the  disciples  fell 
asleep;  and  Jesus,  finding  them,  on  his  return,  in  heavy 
slumber,  said  to  Peter,  who  had  a  short  time  since  so 
warmly  professed  his  devotion  to  him,  ' '  What !  sleepest 
thou  ?  —  couldst  thou  not  watch  with  me  one  hour  ?  Watch 
and  pray,  lest  ye  enter  into  temptation !" 

Then,  leaving  them  the  third  and  last  time,  he  prayed  as 
before,  and,  returning,  gently  roused  them,  saying,  "Rise  ! 
let  us  be  going;  behold  he  is  at  hand  that  doth  betray  me." 
While  he  was  still  speaking,  a  company  of  soldiers  entered 
the  garden,  bearing  torches  and  lanterns  and  weapons,  with 
Judas  at  their  head.  They  approached  the  place  where 
Jesus  stood,  and  Judas,  advancing,  said,  "Hail,  Master!" 
and  kissed  him.  Our  Lord  said  to  him,  "  Judas,  betrayest 
thou  the  Son  of  Man  with  a  kiss  ?  Wherefore  art  thou 
come  ?"  To  this  he  made  no  reply.  Then,  turning  to  the 
soldiers,  Jesus  said,  "Whom  seek  ye?"  They  answered, 
"  Jesus  of  Nazareth."  He  said  to  them,  "  I  am  he."  As 
soon  as  they  heard  that,  overawed  by  his  manner  and 
appearance,  they  went  backward  and  fell  to  the  ground. 
Again  he  asked,  "Whom  seek  ye?"  and  when  they 
replied,  as  before,  Jesus  of  Nazareth,  he  said,  ' '  I  have 
told  you  that  I  am  he."  Then,  requesting  them  to  let  his 
disciples  go  unharmed,  he  suffered  himself  to  be  bound. 

At  the  sight  of  this,  the  Master  whom  he  loved,  so 
rudely  seized  and  fettered  by  the  soldiers,  Peter  was  angry, 
and  struck  off  the  ear  of  a  man  named  Malchus,  a  servant 
of  the  High  Priest. 

But  Jesus  said  to  him.  "  The  cup  which  my  Father  hath 
given  me,  shall  I  not  drink  it?  Suffer  ye  thus  far  ! "  and 
he  healed  the  man's  ear,  and  bade  Peter  put  up  the  weapon, 


LAST    YEAR   OF   HIS  MINISTRY.  177 

saying,  "  They  that  take  the  sword  must  perish  with  the 
sword." 

He  told  him  that,  if  he  desired  it,  his  Father  would  send 
him  twelve  legions  of  angels  to  deliver  him,  but  then  the 
promises  of  the  Scripture  could  not  be  fulfilled.  After  this, 
he  said  to  the  multitude  who  surrounded  him  that  he  had 
taught  them  daily  in  the  Temple,  and  they  laid  no  hands  upon 
him  there.  "  Why,'7  he  asked,  "  are  ye  come  out  as  against 
a  thief,  with  swords  and  staves,  to  take  me?"  Among  the 
crowd  were  some  of  the  chief  priests,  and  elders,  and  cap- 
tains of  the  Temple;  and  to  them  he  said,  "While  I  was 
daily  with  you  in  the  Temple,  ye  stretched  forth  no  hands 
against  me ;  but  this  is  your  hour,  and  the  power  of  dark- 
ness." Seeing  their  Master  in  the  hands  of  his  enemies, 
and  knowing  their  inability  to  rescue  him, —  fearing,  also, 
lest  they  might  be  seized  as  his  friends  and  followers, —  the 
disciples  hurried  away  from  the  scene  of  danger ;  —  only 
Peter  and  John  followed  at  a  distance.  The  soldiers  led 
their  prisoner  from  the  garden  back  into  the  city ;  and,  as 
they  were  going,  a  young  man,  with  a  linen  mantle  thrown 
around  him,  followed.  The  crowd,  supposing  him  to  be  a 
disciple,  laid  hold  of  him;  but  he  left  his  garment  in  their 
hands,  and  fled.  Who  this  person  was,  the  evangelists  do  not 
tell  us; — it  was  probably  some  one  friendly  to  the  Master. 
They  brought  Jesus  first  to  the  house  of  Annas,  the  father- 
in-law  of  the  High  Priest,  Caiaphas.  Annas  had  been  High 
Priest,  and  still  possessed  great  influence  with  his  country- 
men ;  and  his  residence  was  perhaps  nearest  to  the  Mount  of 
Olives.  They  did  not  long  remain  here ;  but,  as  the  Sanhe- 
drim was  convened  at  the  palace  of  Caiaphas,  they  took 
their  prisoner  there. 

The  court-room,  or  hall  of  audience,  was  in  front  of  the 
15 


ITS  THE   LIFE   OF  JESUS. 

palace ;  and  here  Jesus  was  ushered  into  the  presence  of  his 
judges.  Soon  after,  Peter  and  John  came  to  the  gateway 
of  the  palace ;  and  the  latter,  being  acquainted  with  the  High 
Priest's  family,  or  with  some  of  the  attendants,  obtained 
permission  to  enter  into  the  court,  which  was  already 
crowded  with  spectators.  Afterwards  he  spoke  to  the 
woman  who  kept  the  gate,  and  gained  admittance  for  Peter. 
The  evening  being  damp  and  chilly,  the  servants  had  made 
a  fire  of  coals  upon  the  pavement  in  the  porch  to  warm 
themselves,  and  Peter  sat  down  by  it.  Within  the  court 
Jesus  underwent  an  examination,  by  the  High  Priest,  con- 
cerning the  object  of  his  preaching,  and  the  doctrines  he 
had  taught.  As  he  calmly  referred  him  to  those  who  had 
heard  him  daily  in  the  Temple,  an  officer  standing  near, 
enraged  at  his  calm  reply,  struck  him  with  the  palm  of  his 
hand,  saying,  "Answerest  thou  the  High  Priest  so?" 
Jesus  did  not  resent  the  injury,  but  mildly  said  to  him,  "  If 
I  have  spoken  evil,  bear  witness  of  the  evil ;  but  if  well, 
why  srnitest  thou  me?" 

Witnesses  were  next  brought  in  who  had  been  bribed  to 
swear  to  the  charges  against  him ;  but  these  could  not  agree 
in  their  accusations.  At  last,  two  were  found  who  declared 
him  to  have  said,  "  I  am  able  to  destroy  this  temple,  made 
with  hands,  and  to  build,  in  three  days,  another,  made  with- 
out hands;  "  but  they,  also,  could  not  agree;  and  the  only 
thing  that  remained  for  the  council  was,  by  questioning  the 
prisoner,  to  lead  him  to  accuse  himself,  or  give  them  an 
opportunity.  Caiaphas  asked  Jesus  if  he  had  nothing  to 
say  to  those  that  witnessed  against  him ;  but  he  made  no 
reply.  Then  he  said  to  him,  "  I  adjure  thee,  by  the  living 
God,  tell  us  whether  thou  be  the  Christ,  the  Son  of  God." 
Jesus  said,  "  If  I  tell  you,  ye  will  not  believe ;  if  I  also  ask 


LAST  YEAR   OF  HIS  MINISTRY.  179 

you,  ye  will  not  answer  me,  nor  let  me  go.  Hereafter,  shall 
ye  see  the  Son  of  Man  sitting  on  the  right  hand  of  the 
power  of  God."  Then  they  all  asked,  "  Art  thou,  then,  the 
Son  of  God  ?  "  and  he  said,  "  I  am."  Then  the  High  Priest 
rent  his  garment,  in  testimony  of  his  horror  at  the  words 
Jesus  had  spoken. 

Looking  round  at  his  associates,  he  said,  "What  think 
ye?"  They  answered,  "He  is  worthy  of  death."  But, 
although  they  thought  Jesus  worthy  of  death,  yet  they 
could  not  execute  the  sentence.  The  Roman  law  required 
that  criminals  should  be  judged  by  the  Roman  governor, 
and  released  or  condemned  by  him. 

The  men  that  held  him  spit  upon  his  face,  covered  him 
with  reproaches  and  contempt,  and,  blind-folding  him,  struck 
him  with  their  hands,  and  called  upon  him  to  prophesy  and 
tell  them  who  it  was  that  struck  him.  All  this  with  meek- 
ness and  patience  did  the  Saviour  bear;  he  knew  that, 
although  now  Caiaphas  sat  upon  the  judgment- seat,  and 
his  enemies  had  power  to  insult  and  injure  him,  yet  the 
time  would  surely  come  when  he  would  be  the  judge  of  all 
the  earth,  and  those  around  him  must  be  the  condemned. 

He  looked  forward  to  the  great  object  to  be  secured  by 
his  suffering;  and  he  was  lifted  above  present  obloquy, 
and  the  scorn  of  his  persecutors. 

Then  the  council  arose,  and  led  him  from  the  court, 
through  the  porch  and  gateway,  into  the  Praetorium  of 
Pilate.  While  this  scene  was  passing  within,  the  servants 
in  the  porch  repeatedly  charged  Peter  with  being  a  friend 
to  the  despised  Nazarene.  When  he  had  gone  near  to  the 
court-room,  to  listen  to  the  trial,  a  maid-servant  turned  to 
him,  and  told  him  he  had  also  been  with  Jesus  of  Galilee. 
This  he  warmly  denied,  not  daring  to  own  the  truth  while 


180  THE  LIFE   OF   JESUS. 

so  many  around  him  were  the  enemies  of  his  Lord ;  and  he 
said.  "I  know  not,  neither  do  I  understand,  what  thou 
sayest."  Presently,  when  he  had  returned  to  the  porch, 
and  wTas  warming  himself,  another  maiden  said  to  those 
sitting  by  her,  "  That  fellow  was  also  with  the  Nazarene; " 
but  this  time  he  denied,  with  an  oath,  saying,  ' '  I  know  not 
the  man."  As  these  words  passed  his  lips,  he  heard  the 
crowing  of  the  cock  at  early  dawn.  Just  then  some  of 
the  servants  recognized  him,  especially  one  who  was  a 
kinsman  of  Malchus,  whose  ear  Peter  had  cut  off;  and  they 
said,  "  Surely  thou  art  one  of  them;  for  thy  speech  —  the 
peculiar  accent  of  the  Galileans — betray eth  thee." 

Peter  was  frightened  at  being  so  often  pointed  out ;  he 
heard  the  shouts  of  the  soldiers  leading  his  Master  from  the 
palace ;  he  trembled  for  his  own  safety ;  and,  notwithstanding 
the  crowing  of  the  cock,  which  reminded  him  of  his  Master's 
words,  he  began  to  curse  and  to  swear,  saying,  "  I  know  not 
the  man  of  whom  ye  speak."  Again  the  cock  crew.  It 
was  near  morning,  about  three  o'clock.  Jesus  had  been  all 
night  in  the  hands  of  his  cruel  persecutors ;  and,  as  he  was 
led  from  the  palace,  he  heard  loud  and  angry  voices  in  the 
porch.  Turning,  he  saw  Peter ;  and,  knowing  well  the  cause 
of  the  strife,  though  he  heard  not  the  words,  he  cast  one 
long,  mournful  look  on  Peter,  that  went  deep  into  that  dis- 
ciple's heart.  He  recalled  his  own  boastful  assurances  of 
constancy,  his  Master's  warnings, —  was  overwhelmed,  and 
went  out  and  wept  bitterly. 

But  the  procession  of  the  rulers  and  chief  priests  passed 
on ;  and  at  the  entrance  of  the  Antonia,  the  governor's  palace, 
which  was  connected  by  a  covered  passage  with  the  Temple, 
they  stopped,  and  sent  messengers  to  the  governor,  while 
they  awaited  his  coming.  It  was  the  Passover-week,  the 


LAST  YEAR   OF   HIS  MINISTRY.  181 

feast  of  unleavened  bread ;  and  they  would  not  defile  them- 
selves by  entering  the  dwelling  of  a  Gentile.  Pilate,  there- 
fore, came  out  to  them,  and.  hearing  the  object  of  their  visit, 
reentered  the  judgment-hall,  or  Prsetorium,  and  called  the 
prisoner  to  him.  As  he  stood  before  him,  in  the  presence 
of  all  his  court  and  the  Roman  soldiers,  Pilate  asked  Jesus, 
"Art  thou  the  King  of  the  Jews?"  Jesus  asked  him, 
"  Sayest  thou  this  of  thyself,  or  did  others  tell  it  thee  of 
me?"  The  governor  said  to  him,  "  Am  I  a  Jew?  The 
chief  priests  and  thine  own  nation  delivered  thee  unto  me  j  — 
what  hast  thou  done  V 

He  answered,  "  My  kingdom  is  not  of  this  world.  If  my 
kingdom  were  of  this  world,  then  would  my  servants  fight, 
that  I  should  not  be  delivered  to  the  Jews ;  but  now  is  my 
kingdom  not  from  hence."  The  governor  said,  "Art  thou, 
then,  a  king!"  Jesus  replied,  "  Thou  sayest  I  am  a  king. 
To  this  end  was  I  born,  and  for  this  cause  I  came  into  the 
world,  that  I  should  bear  witness  of  the  truth." 

Then  Pilate  asked  that  memorable  question,  "What  is 
truth?"  and  he  went  out  to  the  deputation  from  the  San- 
hedrim, and  assured  them  he  could  find  no  fault  in  him. 
But  they  bitterly  accused  him  of  many  things ;  and  when  he 
returned,  and  asked  Jesus  if  he  had  nothing  to  say  in  his 
defence,  his  silence  made  Pilate  marvel  greatly. 

Again  he  told  them  he  could  find  no  fault  in  him ;  but 
they  accused  him  of  stirring  up  the  people,  from  Galilee  to 
Judea.  Hearing  them  call  Jesus  a  Galilean,  Pilate  asked 
if  such  were  the  case ;  and,  on  being  told  that  he  was,  he 
determined  to  send  him  to  Herod,  who  was  governor  of  that 
province,  and  at  that  time  in  Jerusalem. 

He  thought  in  this  way  to  please  Herod,  and  free  him- 
self from  all  further  responsibility  concerning  the  prisoner. 
15* 


182  THE  LIFE   OF  JESUS. 

Herod  was  gratified  at  this ;  he  wished  to  see  the  new 
teacher ;  he  had  heard  much  of  him,  and  hoped  to  witness 
some  miracle  done  by  him.  He  had  deeply  offended  the 
people  by  the  death  of  John  the  Baptist ;  and  now.  although, 
when  urged  by  their  rulers,  they  sought  for  the  death  of 
Jesus,  yet  he  believed  they  would  regret  it  when  too  late, 
and  he  would  not  risk  his  popularity  by  condemning  him. 
He  asked  many  questions  of  our  Lord,  who  made  no  reply. 
Not  one  word  did  he  utter,  although  the  chief  priests 
and  scribes  stood  by  accusing  him.*  Then  Herod,  with 
his  men  of  Avar,  made  a  mockery  of  the  prisoner,  arrayed 
him  in  a  gorgeous  robe, — in  derision  of  his  calling  himself  a 
king, — and  sent  him  again  to  Pilate,  who  probably  occu- 
pied a  distant  part  of  the  same  extensive  palace. 

The  Roman  governor  and  the  King  of  Galilee  had  been 
at  enmity  ever  since  the  massacre  of  the  Galileans  in  the 
Temple  the  previous  year ;  but  this  day  they  were  recon- 
ciled, and  became  friends. 

Again  Pilate  came  to  the  outer  porch,  where  the  Sanhe- 
drim awaited  the  result  of  the  trial,  and  told  them  he  had 
examined  the  man  whom  they  accused  of  perverting  the 
nation,  and  that  Herod  also  had  questioned  him,  but  neither 
of  them  found  anything  in  him  worthy  of  death.  He  pro- 
posed, therefore,  to  scourge  him,  and  let  him  go. 

At  this,  the  multitude,  already  instructed  by  their  rulers, 
cried  out,  asking  him  to  do  as  he  had  ever  done,  and  release 
unto  them  a  prisoner.  He  asked  which  he  should  release. 
Barabbas  or  Jesus.  The  former  was  a  well-known  robber, 
who  had  been  imprisoned  for  insurrection  and  murder ;  yet 
their  cry  was,  "Away  with  this  man,  and  release  unto  us 
Barabbas!" 

*  Isaiah  58  :  7. 


LAST  YEAR   OF  HIS  MINISTRY.  183 

While  still  upon  the  judgment-seat,  doubting  what  he 
should  do, —  anxious  to  please  the  people,  yet  interested  in 
their  ^victim,  and  willing  to  save  him  from  their  malice, — 
Pilate  received  a  message  from  Claudia,  his  wife. 

She  sent  to  him,  urging  him  to  have  nothing  to  do  with 
that  just  man;  for  she  had  in  the  early  morning  suffered 
many  things  in  a  dream  on  his  account,  and  she  believed 
him  to  be  innocent.  Willing  to  grant  her  desire,  and  him- 
self convinced  of  the  innocence  of  Jesus,  Pilate  asked  the 
assembly  what  he  should  do  with  Jesus,  that  was  called 
Christ.  At  this  question,  a  long  and  repeated  shout  rose 
upon  the  air,  "  Crucify  him  !  crucify  him  ! " 

The  governor  asked,  "  Why, —  what  evil  hath  he  done?" 
But  with  redoubled  fury  came  the  dreadful  cry,  "  Crucify 
him  !  crucify  him  ! " 

The  wish  of  the  Jews  prevailed;  and,  seeing  that  he 
could  gain  nothing,  but  the  tumult  only  increased,  Pilate 
weakly  yielded  to  the  frenzy  of  the  people.  Then,  taking 
water,  he  washed  his  hands  in  the  presence  of  them  all,  and 
saying,  "lam  innocent  of  the  blood  of  this  just  person; 
see  ye  to  it."  Immediately  they  cried  out,  "  His  blood  be 
upon  us  and  upon  our  children  ! " — not  knowing,  not  caring 
what  a  fearful  curse  they  called  upon  their  own  heads,  and 
those  of  their  children,  for  many  generations. 

Then  Barabbas  received  his  freedom,  but  Jesus  was 
delivered  to  the  soldiers  to  be  scourged. 

By  the  unpitying  soldiers  he  was  bound  to  a  stake,  with 
his  hands  tied  behind  him,  and  beaten  with  many  stripes.  * 

After  this,  they  led  him  into  the  judgment-hall,  and 
dressed  him  in  a  scarlet  military  cloak ;  crowned  him  with 
a  wreath  of  long  and  spike-like  thorns,  which  they  had 

*  Isaiah  53  :  5. 


184  THE   LIFE   OF  JESUS. 

plaited  together ;  placed  a  reed  in  his  hand  for  a  sceptre, 
and  then  bowed  the  knee  before  him  in  derision,  saying, 
"Hail,  King  of  the  Jews!" 

These  cruel  soldiers  had  no  pity  for  the  innocent  and 
unresisting  Son  of  God,  but  insulted  him  with  blows  and 
spitting,  until  they  were  weary  of  their  unfeeling  sport. 

Once  more  the  conscience  of  the  governor  roused  him  to 
make  an  appeal  in  behalf  of  Jesus ;  and  he  led  him  out 
before  the  people,  writh  his  bleeding  wounds,  and  said, 
"  Behold  the  man  ! "  They  said  again,  with  the  same  eager 
hatred,  "  Crucify  him  !  We  have  a  law  by  which  he  ought 
to  die,  because  he  made  himself  the  Son  of  God." 

Then  Pilate  was  the '  more  afraid  to  injure  Jesus,  since 
what  he  said  of  himself  might  be  true ;  and  he  returned  to 
the  judgment-hall,  and  said  to  the  prisoner,  "  Whence  art 
thou?" 

No  reply  was  given  him,  and  he  said,  "  Speakest  thou 
not  ?  Knowest  thou  not  I  have  power  to  crucify  thee,  and 
have  power  to  release  thee?" 

Fearful  confession  !  a  power  for  which  he  must  give  an 
account,  at  the  last. 

Our  Lord  replied,  "Thou  couldst  have  no  power  at  all, 
except  it  were  given  thee  from  above ;  therefore,  he  that 
delivered  me  unto  thee  hath  the  greater  sin."  Again  the 
governor  sought  to  mediate  between  the  incensed  and  wicked 
multitude  and  their  unoffending  victim ;  but  when  they  said 
to  him  that,  if  he  let  this  man  go,  he  was  not  Caesar's 
friend, —  that  whosoever  maketh  himself  a  king  speaketh 
against  Caesar, —  his  courage  failed.  His  own  safety  might 
be  endangered  by  opposing  them  longer,  and  he  would 
perhaps  be  destroyed  by  their  fury. 

Pilate  said  to  the  Jews,  "  Behold  your  king  ! "    But  they 


LAST  YEAR   OF  HIS  MINISTRY.  185 

shouted,  "  Away  with  him!  crucify  him!"  He  said, 
"Shall  I  crucify  your  king?"  and  the  chief  priests 
answered,  "  We  have  no  king  but  Caesar." 

He  entered  the  judgment-seat  called  the  Pavement,  or,  in 
the  Hebrew,  Gabbatha, —  probably  a  balcony  paved  with 
marble, —  and  pronounced  upon  the  prisoner  the  terrible 
sentence,  "Thou  shalt  go  to  the  cross!"  A  sentence 
intended  only  for  the  vilest  criminal  was  uttered  to  the  Son 
of  God ! 

Then  Jesus  was  delivered  unto  them ;  and  they  mocked 
him,  stripped  him  of  his  scarlet  robe,  and,  replacing  it  with 
his  own  simple  garments,  led  him  out  to  die. 

Judas,  finding  that  his  Master,  whom  he  had  betrayed, 
was  really  in  the  hands  of  cruel  men,  treated  as  a  common 
criminal,  with  scourgings  and  contempt,  was  filled  with 
remorse  for  whal^  he  had  done.  He  took  the  money  that 
had  been  paid  him  for  his  treachery, —  money  that  he  had 
so  coveted,  but  now  found  adding  every  moment  to  his 
misery, —  and  carried  it  back  to  the  Sanhedrim.  Only  part 
of  this  council  had  gone  to  the  Prsetorium,  while  the  rest 
awaited  the  result  of  the  trial  in  the  office-chamber  of  the 
Temple. 

Throwing  down  the  money  on  the  pavement  at  their  feet, 
he  cried  out,, in  the  agony  of  his  remorse,  "I  have  sinned 
in  that  I  have  betrayed  innocent  blood ! "  But  these  cold- 
hearted  Pharisees  cared  not,  and  only  replied,  "What  is 
that  to  us  ?  See  thou  to  that ! "  They  had  employed  him 
as  their  tool  to  execute  their  designs ;  and,  these  being 
accomplished,  they  had  no  further  use  for  him. 

Unhappy  Judas  !  No  longer  able  to  endure  the  burning 
reproaches  of  his  conscience,  he  resolved  to  end  his  life. 


186  THE  LIFE   OF  JESUS. 

Taking  his  solitary  way  from  the  city,  he  went,  with  hurried 
steps,  towards  the  vale  of  Tophet. 

Here,  upon  the  brink  of  a  precipice  where  a  few  fruitless 
trees  were  growing,  he  stopped  and  fastened  himself  to  an 
overhanging  branch  with  a  rope  he  had  brought  with  him 
for  the  purpose.  Then,  swinging  off,  the  branch  gave  way, 
and  he  fell  to  the  bottom,  and  perished  amid  the  rocks 
beneath. 

No  sooner  had  he  left  the  Temple  than  the  priests  gath- 
ered up  the  silver  he  had  thrown  down,  and  consulted  each 
other  as  to  what  should  be  done  with  it.  They  could  not 
put  it  into  the  treasury  of  the  Temple  ;  for  it  was  the  price 
of  blood,  and  such  an  offering  was  forbidden.  They  there- 
fore concluded  to  buy  with  it  the  potter's  field,  to  bury 
strangers  in;  and  ever  afterwards  the  field  was  called 
Aceldama,  the  field  of  blood.  • 

The  place  of  crucifixion  was  without  the  gates  of  the  city ; 
and  it  was  customary  for  the  prisoner  to  bear  that  part  of 
his  cross  upon  his  shoulders  that  was  attached  afterwards 
to  the  main  tree. 

But  the  delicate  and  slender  frame  of  Jesus,  exhausted 
by  a  long  and  sleepless  night,  and  a  day  of  hunger  and 
fatigue,  as  well  as  of  mental  anguish,  could  not  support  the 
weight. 

Meeting  in  the  way  a  man  named  Simon,  who  was  from 
Gyrene,  a  province  of  Africa, —  probably  a  follower  of 
Jesus, —  they  compelled  him  to  bear  the  cross  to  the  place 
of  death. 

Once  more  the  Redeemer  passed  through  the  city-gate, 
followed  by  a  multitude  of  people. 

But  a  few  days  since  he  had  entered  those  gates  amidst 
the  liveliest  demonstrations  of  joy  and  shouts  of  praise ; 


LAST  YEAR   OF    HIS   MINISTRY.  187 

now  the  variable  crowd,  influenced  by  their  rulers,  rend  the 
air  with  their  maledictions. 

It  was  one  o'clock,  as  they  left  the  city,  and  took  their 
way  towards  Calvary. 

Many  women  were  in  the  train  that  attended  Jesus ;  and, 
as  he  looked  upon  them,  and  saw  them  weeping,  out  of  com- 
passion for  him, —  so  young,  so  patient  and  so  innocent, 
yet  cruelly  condemned  to  die, — he  said  to  them,  "Daughters 
of  Jerusalem,  weep  not  for  me ;  but  weep  for  yourselves,  and 
for  your  children." 

When  they  reached  the  place  called  Golgotha,  on  Mount 
Calvary,  they  set  up  the  cross,  and,  placing  Jesus  upon  it, 
bound  his  hands,  with  ropes,  to  the  wood,  while  they  pierced 
both  his  hands  and  his  feet  through  with  nails.  Seeing  he 
was  faint,  some  one  —  perhaps  from  motives  of  kindness 
—  gave  him  some  wine  mingled  with  myrrh,  intended  to 
stupefy  the  senses ;  but  when  he  had  tasted  it,  he  refused  to 
drink,  preferring  to  suffer  all  the  misery  that  could  be  in- 
flicted upon  him,  rather  than  lose  his  consciousness  to  the 
last. 

Upon  each  side  was  crucified  a  thief,  —  the  one  upon  his 
right  hand,  the  other  on  his  left.  Then  Jesus  uttered  a 
prayer  for  his  enemies,  saying,  ''Father,  forgive  them;  for 
they  know  not  what  they  do." 

The  soldiers,  when  they  had  crucified  him,  took  his  man- 
tle and  divided  it  in  four  parts,  to  every  soldier  a  part ;  but 
the  under-dress,  or  tunic,  was  woven  without  seam,  and  for 
this  they  cast  lots.  Thus  was  the  scripture  fulfilled  which 
said,  "They  parted  my  raiment  among  them,  and  for  my 
vesture  did  they  cast  lots."*  After  this,  the  governor 

*  Psalm  22:  18. 


188  THE  LIFE   OF  JESUS. 

wrote  an  inscription,  which  was  placed  over  the  head  of 
Jesus,  upon  the  cross.  It  was  written  in  Hebrew,  and  Greek, 
and  Latin;  and  the  words  were,  "  This  is  Jesus,  the  King 
of  the  Jews." 

The  chief  priests  objected  to  it,  and  desired  Pilate  to 
write,  "  He  said,  '  I  am  King  of  the  Jews.'  " 

He  answered  them,  "  What  I  have  written,  I  have 
written."  One  of  the  thieves,  or  highwaymen,  who  was 
crucified  with  Jesus,  said  to  him,  in  derision,  as  he  hung 
there  himself  in  torture,  "  If  thou  be  the  Christ,  save  thyself 
and  us  !  "  The  other,  reproving  him,  said.  "  Dost  thou  not 
fear  God  ?  We  are  justly  punished  for  our  evil  deeds,  but 
this  man  is  innocent."  Then,  turning  to  Jesus,  he  said, 
"  Lord,  remember  me  when  thou  comest  into  thy  kingdom." 
Jesus  replied,  "  This  day  shalt  thou  be  with  me  in  Para- 
dise." 

Calmly  and  serenely  the  Saviour  bore  the  taunts  and 
insults  of  the  soldiers  and  bystanders,  who,  with  the  chief 
priests,  scribes  and  elders,  called  to  him  to  come  down  from 
the  cross,  if  he  were  really  the  Son  of  God. 

Around  him  were  gathered  the  governor  and  his  officers 
and  soldiers,  on  the  one  side;  and  the  chief  priests  and  elders, 
with  their  adherents,  on  the  other ;  while  before  him  were 
assembled  a  vast  multitude  of  the  inhabitants  of  Jerusalem, 
and  strangers  who  had  gone  there  to  celebrate  the  Passover. 
Some,  from  pity  and  love,  had  come  to  witness  his  death  ; 
others,  from  curiosity;  while  many,  from  the  bitterest  hatred, 
collected,  in  the  hope  of  seeing  the  Nazarene  silenced  forever. 
Near  the  cross,  in  the  intense  grief  and  anguish  of  her  soul, 
stood  Mary,  the  mother  of  our  Lord,  her  sister  Mary  and 
Mary  Magdalene,  and  with  them  the  disciple  whom  he 
loved. 


LAST  YEAR  OF  HIS  MINISTRY.          189 

Looking  upon  them  with  tenderest  solicitude,  in  that  hour 
of  darkest  trial,  Jesus  said  to  his  mother,  "  Woman,  behold 
thy  son ; "  and  to  John,  "  Behold  thy  mother." 

No  other  words  were  added ;  —  they  needed  none.  From 
that  hour,  John  took  Mary  to  his  own  home,  sacredly  ful- 
filling his  Master's  dying  request,  and,  by  the  gentleness  of 
his  pious  character,  giving  her  the  solace  and  sympathies  her 
sorrows  demanded. 

For  three  hours  the  Son  of  Man  had  endured  this  dread- 
ful suffering,  and  now  his  strength  began  to  fail.  Agonized 
with  pain  and  burning  fever,  he  said,  "  I  thirst."  From  a 
vessel  of  vinegar  that  stood  there  a  compassionate  bystander 
filled  a  sponge,  and  put  it  upon  a  reed  or  stalk  of  the  hys- 
sop, which  grew  near,  and  reached  it  to  his  lips.  At  that 
moment,  suffering  still  more  from  the  pangs  of  a  wounded 
spirit,  in  an  hour  when  the  powers  of  darkness  seemed  to 
prevail,  he  cried  out,  "  Eloi,  Eloi,  lama  sabacthani  ?"  "  My 
God,  my  God,  why  hast  thou  forsaken  me?" 

Some  who  heard  this  said,  '•'  Let  be ;  let  us  see  whether 
Elias  will  come  and  save  him ; "  supposing  that  he  called  for 
that  prophet. 

When  he  had  received  the  vinegar,  he  said,  with  his 
dying  breath,  "  It  is  finished,"  and  expired.  This  was  at 
three  o'clock  in  the  afternoon ;  since  one  o'clock,  darkness 
had  covered  the  land ;  and  now  a  fearful  earthquake  struck 
terror  into  every  mind. 

The  veil  of  the  Temple,  hanging  before  the  Holy  of 
Holies,  was  rent  from  the  top  to  the  bottom.  Jesus,  the 
great  High  Priest,  had  entered  into  the  presence  of  the 
mercy-seat,  forever  to  plead  his  death  as  an  atonement 
for  the  world. 

Tombs  were  torn  asunder  by  an  invisible  power,  and, 
16 


190  THE   LIFE   OF  JESUS. 

after  three  days,  many  of  the  saints  rose  from  their  graves, 
and,  going  into  the  city,  appeared  unto  many.  At  a 
distance  from  the  scene  of  suffering,  many  women  who 
had  followed  our  Lord  in  Galilee,  and  ministered  to  him 
there,  were  assembled  to  behold  his  death.  Near  them 
had  gathered  the  friends  and  acquaintances  of  Jesus,  and, 
when  all  was  over,  they  smote  upon  their  breasts,  and 
departed  with  tears  and  sorrow  of  heart. 

Then  the  centurion,  appointed  to  ascertain  if  the  crucified 
were  dead,  approached  to  fulfil  his  task.  Convinced  that 
Jesus  no  longer  lived,  he  did  not,  as  was  usual,  break  the 
bones  of  his  limbs,  but  pierced  his  side  with  a  spear,  from 
which  flowed  forth  blood  and  water, —  that  blood  by  which 
alone  the  sins  of  the  world  could  be  cleansed. 

In  this  was  the  scripture  accomplished,  that  not  a  bone  of 
him  should  be  broken.*  When  all  was  over,  Joseph  of 
Arimathea,  a  rich  man,  a  member  of  the  Sanhedrim,  and, 
like  Nicodernus,  a  secret  follower  of  Jesus,  went  to  Pilate 
and  besought  that  he  might  have  the  body  of  his  Lord,  and 
take  it  away  for  burial.  Calling  the  centurion,  and  ascer- 
taining that  the  prisoner  was  dead,  Pilate  acceded  to  the 
request. 

The  evening  hour  drew  near ;  the  darkness  that  had 
rested  upon  earth  and  heaven  had  rolled  away;  already 
the  cruel  work  of  death  was  accomplished,  and  the  body  of 
the  crucified  hung  lifeless  on  the  cross. 

Gradually  the  crowd  had  dispersed ;  a  few  only  lingered, 
as  the  soldiers  performed  their  last  duty  towards  the  con- 
demned, to  ascertain  if  life  was  quite  extinct.  Agreeably 
to  the  Jewish  custom,  the  dead  must  be  buried  before  sunset; 

*  Psalm  34  :  20.     Zech.  12  :  10. 


LAST  YEAR  OF  HIS  MINISTRY.          191 

and  the  friends  of  Jesus,  Joseph  of  Arimathea  and  Nicode- 
mus,  both  men  of  wealth  and  influence,  sought  the  governor, 
to  obtain  his  consent  for  the  performance  of  the  rites  of 
burial  for  their  Lord. 

This  request  being  granted,  they  hastened  to  the  place 
where  so  recently  the  powers  of  evil  had  been  victorious, 
and  sin  enjoyed  its  last  triumph. 

The  rays  of  the  setting  sun  were  fading  upon  the  hill  of 
Calvary  when  they  approached  the  cross,  and  met  by  ap- 
pointment those  equally  intent  upon  the  same  mournful 
errand. 

Peter,  James  and  John,  the  disciples  so  closely  associated 
with  Jesus  in  every  scene  of  joy  and  trial,  we  may  well 
believe,  were  there  j  and  with  them  Mary  Magdalene,  and 
Mary  the  sister  of  our  Lord's  mother,  who  had  come  to 
render  what  assistance  was  in  their  power. 

Was  Mary,  the  mother  of  Jesus,  there  ?  Had  she  been 
overcome  by  the  dying  agonies  of  her  son,  when  the  proph- 
ecy of  the  aged  Simeon  was  fulfilled,  that  a  sword  should 
pierce  through  her  own  soul  also, —  or  would  she  not  be 
resolute  to  endure  the  whole  weight  of  woe  laid  upon  her, 
and  anxious  to  watch  over  her  son  and  Saviour  to  the  last  ? 

As  they  stood  for  a  moment,  in  solemn  silence,  at  the 
foot  of  the  cross,  they  gazed  with  unutterable  love  and  awe 
upon  the  face  of  their  divine  Master.  That  face  wore  no 
gloom,  even  in  death ;  a  radiant  smile  beamed  upon  them,  as 
in  that  moment  he  spoke  the  words,  "  It  is  finished."  The 
wounded  side,  from  which  slowly  ebbed  the  mingled  tide  of 
.blood  and  water,  had  sent  no  last  pang  to  disturb  the 
serenity  of  his  soul ;  —  all  was  peace  there. 

But  no  time  is  to  be  lost ;  the  morrow  is  a  Sabbath  of 
unusual  interest  to  the  Jews,  as  it  falls  upon  a  festival  day 


192  THE  LIFE   OF  JESUS. 

and  they  may  be  interrupted  by  their  enemies  if  their  work 
is  delayed. 

With  throbbing  hearts  and  trembling  hands,  they  remove 
the  spikes  from  his  bleeding  wounds ;  some  of  them  ascend 
a  ladder,  and,  untying  the  cords  that  bound  the  body  to  the 
cross,  lower  it  gently  and  tenderly  into  the  arms  of  those 
beneath  extended  to  receive  it.  When  this  is  done,  they 
wrap  it  in  fine  linen,  and  bear  it  slowly  to  the  sepulchre 
prepared  for  its  reception. 

There,  in  that  rock-hewn  sepulchre,  where  no  man  ever 
yet  was  laid,  they  place  their  precious  burden,  and  around 
it  the  myrrh  and  aloes, —  about  a  hundred- weight,  the 
costly  gift  of  Nicodemus, —  and  leave  them  until  the  Sab- 
bath shall  be  over,  and  they  may  return  to  complete  the 
embalmment.  With  lingering  looks  at  the  face  of  their 
beloved  friend, —  at  the  closed  eyes,  the  silent  lips,  the 
unruffled  brow  and  mild  expression, —  they  go  out,  shut  the 
door,  roll  a  stone  against  it,  and  turn  away  heart-broken 
from  all  that  made  life  a  blessing  and  a  joy  to  them. 

Two  of  the  company,  Mary  Magdalene  and  the  other 
Mary,  reluctant  to  depart,  went  a  short  distance  and  seated 
themselves  opposite  the  tomb,  where  they  could  watch  the 
closed  door,  and  contemplate,  with  many  tears,  the  scenes  of 
that  dark  day,  until  the  shades  of  evening  compelled  them 
to  set  their  faces  homeward. 

Some  of  the  Pharisees  and  scribes,  remembering  or  hear- 
ing that  Jesus  had  said  he  would  rise  again  the  third  day, 
came  to  Pilate,  and  desired  him  that  the  sepulchre  might 
be  guarded,  lest  his  disciples  should  come  by  night  and 
steal  him  away,  and  tell  the  people  he  had  risen  again, 
Pilate  told  them  they  had  a  watch, —  a  band  of  Roman 
soldiers,  winch  they  might  send  to  secure  the  place.  Ininie- 


LAST  YEAR   OF  HIS  MINISTRY.  193 

diately  they  procured  the  guard,  and  directed  them  to 
remain  by  the  tomb,  and  sealed  the  stone  at  the  mouth 
of  it. 

A  long  and  sorrowful  Sabbath  ensued  to  those  who  had 
loved  Jesus,  and  had  been  the  reluctant  witnesses  of  the 
scenes  of  the  last  few  days.  Their  Lord  had  been  torn 
from  them,  hurried  through  a  most  unjust  and  illegal 
trial,  and  condemned  to  a  shameful  death.  He  had  suffered 
and  died,  and  his  friends,  warmly  and  tenderly  attached  to 
him,  by  his  unvarying  goodness  and  the  beauty  of  his  life, 
as  well  as  his  divinity,  could  not  be  comforted.  For  them 
the  future  was  shrouded  in  gloom,  and  the  hours  slowly 
passed  away  until  they  could  again  look  upon  the  form  they 
loved,  and  perform  for  it  the  last  sad  offices,  which  had  been 
left  unfinished  on  the  evening  of  Friday. 


CHAPTER   XIV. 

Mary  at  the  Saviour's  tomb.  —  The  vision  of  angels.  —  Peter  and  John 
at  the  sepulchre.  —  Mary  meets  Jesus  at  the  tomb.  —  Report  of  the 
soldiers. — The  walk  to  Emmaus. — Jesus  visits  the  apostles  at  sup- 
per. —  Jesus  meets  them  afterwards  when  Thomas  is  present.  —  The 
apostles  by  the  Sea  of  Galilee.  —  Jesus  appears  to  them  there.  —  Meets 
the  five  hundred  on  the  mountain.  —  The  ascension.  —  The  second 
coming  promised. 

THE  Christian  Sabbath  dawned  at  last  upon  these 
sorrowing  hearts,  and,  before  the  rising  of  the  sun,  three 
women  were  hastening  to  the  Saviour's  tomb.  These  were 
Mary  Magdalene,  Mary  the  sister  of  the  mother  of  Jesus, 
the  same  who  was  at  the  cross  and  the  sepulchre,  and 
Salome,  the  mother  of  James  and  John, —  and  they  brought 
with  them  sweet  spices,  to  embalm  the  body  of  their  Lord. 

As  they  came,  they  wondered  who  would  remove  the 
stone  for  them  at  the  entrance ;  but  when  they  reached  the 
place,  it  was  already  taken  away.  There  had  been  an 
earthquake,  and  the  angel  of  the  Lord  descended  from 
heaven  and  rolled  away  the  stone  from  the  door,  and  sat 
upon  it. 

His  countenance  was  like  lightning,  and  his  raiment 
white  as  snow ;  and,  when  the  soldiers  on  guard  saw  him, 
they  shook  with  fear,  and  became  like  dead  men. 

Entering  in,  these  women  saw  a  young  man  sitting  on 
the  right  side  of  the  sepulchre,  clothed  in  a  long,  white  gar- 


LAST    YEAR   OF    HIS    MINISTRY.  197 

mentj  and  two  men  stood  at  their  side  in  shining  raiment ; 
and  they  were  afraid,  and  bowed  down  their  faces  to  the 
earth.  Then  these  men  said  to  them,  "  Why  seek  ye  the 
living  among  the  dead?"  while  the  other  said,  "Be  not 
afraid  !  ye  seek  Jesus  of  Nazareth  who  was  crucified ;  he 
is  not  here, —  he  is  risen !  Behold  the  place  where  they  laid 
him !  Go  tell  his  disciples  and  Peter  that  he  goeth  before 
you  into  Galilee ;  there  ye  shall  see  him,  as  he  said  unto 
you."  Peter  was  mentioned,  lest,  having  denied  his  Lord, 
he  might  feel  himself  no  longer  worthy  the  name  of  a  dis- 
ciple. 

And  the  two  men  who  stood  by  them  again  addressed 
them  and  said,  "  Remember  how  he  spake  unto  you  when 
he  was  yet  in  Galilee,  saying,  '  The  Son  of  Man  must  be 
delivered  into  the  hands  of  sinful  men.  and  be  crucified,  and 
the  third  day  rise  again.' '  And  they  remembered  his 
words.  Then  the  women,  full  of  joy  and  fear,  departed 
from  the  sepulchre,  and  went  quickly  to  call  the  brethren ; 
but  Mary  Magdalene  ran  to  tell  Peter  and  John  the  blissful, 
wondrous  tidings. 

As  the  two.  Mary  and  Salome,  were  on  the  way,  Jesus 
met  them :  and  they  ran  and  fell  at  his  feet,  and  held  them 
fast,  and  worshipped  him;  and  he  said  to  them,  "Be  not 
afraid  !  Go  tell  my  brethren,  that  they  go  into  Galilee,  and 
there  shall  they  see  me."  Trembling,  yet  joyful,  they  has- 
tened on  to  obey  their  Master's  wishes.  These  were  now 
joined  by  other  women, —  one  of  whom  was  Joanna,  the 
steward's  wife  ;  and,  when  they  told  the  apostles  what  they 
had  seen,  they  could  not  believe  them,  for  it  seemed  to 
them  like  an  idle  tale. 

Mary  Magdalene  was  more  successful ;  for  Peter, — 
touched  by  the  message  and  the  gracious  remembrance,  so 


198  THE  LIFE   OF  JESUS. 

undeserved, —  and  John,  left  the  city,  and  hastened  towards 
the  garden.  John  outran  Peter,  and  came  first  to  the 
sepulchre.  Stooping  down,  he  saw  the  linen  clothes  lying 
there ;  but  yet  he  did  not  enter.  Simon  Peter  came  up, 
and,  with  the  same  impulsive  nature  that  he  had  ever  shown, 
went  in  and  saw  the  linen  clothes  wrapped  together,  and 
the  napkin  that  had  bound  the  head  of  his  Master  by  itself. 
Emboldened  by  Peter's  courage,  John  also  entered,  and  he 
saw  and  believed  ;  for  they  had  not  before  understood  that 
Jesus  would  rise  from  the  dead.  And  they  went  back  to 
the  city.  But  Mary  Magdalene,  after  calling  them,  had 
returned  and  lingered  near  the  sepulchre ;  and  again  she 
looked  in,  though  almost  blinded  by  her  tears,  and  saw 
two  angels  sitting  there, — •  one  where  the  head  of  Jesus  had 
been,  the  other  at  the  feet, —  and  they  said,  "  Woman,  why 
weepest  thou  ?  "  She  replied,  "  They  have  taken  away  my 
Lord,  and  I  know  not  where  they  have  laid  him."  Looking 
around  as  she  said  this,  she  saw  some  one  standing  near 
her,  who,  she  supposed,  was  the  gardener.  He  also  said, 
( '  Why  weepest  thou  ?  whom  seekest  thou  ? ' '  She  answered, 
"  Sir,  if  thou  hast  borne  him  hence,  tell  me  where  thou  hast 
laid  him,  and  I  will  take  him  away."  Jesus  turned  to 
her, — for  it  was  really  the  Saviour,  whom  she  sought, —  and 
said,  "Mary!"  At  his  well-known,  beloved  voice,  she 
started,  raised  her  weeping  eyes,  and  exclaimed,  "Rab- 
boni!"  which  is  to  say  "Master."  And  when  she  would 
have  fallen  at  his  feet,  and  clasped  them  in  her  arms,  he  said, 
"  Touch  me  not !  for  I  am  not  yet  ascended  to  my  Father ; 
but  go  to  my  brethren  and  say  unto  them,  I  ascend  unto 
my  Father  and  your  Father,  and  to  my  God  and  your 
God  ! "  Mary  went  and  gave  the  message  to  the  disciples, 
who  were  yet  mourning  and  weeping  for  their  Lord  j  and 


LAST  YEAR   OF    HIS    MINISTRY.  199 

told  them  she  had  seen  him,  and  he  had  spoken  these  things 
to  her. 

The  soldiers  who  had  the  care  of  the  tomb  had,  in  the 
mean  time,  reported  the  strange  things  that  had  happened 
to  the  chief  priests ;  and,  when  they  had  called  a  council, 
they  gave  them  large  sums  of  money  to  bribe  them  to  say 
that  while  they  slept  the  disciples  came  and  stole  their 
Master  away. 

At  the  same  time  the  Sanhedrim  assured  the  soldiers 
that,  if  the  story  reached  the  governor's  ears,  they  would 
secure  them  from  punishment.  Then  they  reported  this 
false  statement  freely  among  the  Jews. 

That  same  day,  two  of  the  friends  of  Jesus  were  walking 
to  Emmaus,  a  village  about  seven  or  eight  miles  from  Jeru- 
salem. As  they  walked  along,  conversing  about  the  scenes 
that  had  recently  occurred,  a  stranger  overtook  them,  and 
joined  them  in  the  way.  The  usual  salutations  of  peace 
were  exchanged,  and  then  Jesus, —  for  it  was  he,  although 
they  knew  it  not,  "  for  their  eyes  were  holden  that  they 
should  not  know  him," — asked  what  they  were  speaking 
of  that  interested  them  so  deeply,  and  made  them  so  sad. 
One  of  them,  whose  name  was  Cleophas,  the  father  of  James 
and  Jude,  answered,  "  Art  thou  only  a  stranger  in  Jeru- 
salem, and  hast  not  known  the  things  which  are  come  to 
pass  here  in  these  days?"  Jesus  said,  "  What  things ?" 
Then  Cleophas  told  him  that  Jesus  of  Nazareth,  a  prophet 
of  the  Jews,  mighty  in  words  and  works,  had  been  con- 
demned to  death  and  crucified  by  the  chief  priests  and 
rulers.  He  said  they  had  hoped  he  would  redeem  Israel, — 
but  it  was  now  the  third  day  since  these  things  happened. 
That  some  women,  their  friends,  had  gone  early  to  the 
sepulchre,  and  surprised  them,  on  their  return,  with  their 


200  THE  LIFE   OF  JESUS. 

report.  These  women  had  not  found  his  body,  but  saw  a 
vision  of  angels,  who  said  that  Jesus  was  alive.  Afterwards, 
some  of  them  had  gone  to  the  sepulchre,  and  found  it  as 
the  women  had  said  •  but  they  did  not  see  Jesus. 

Then  the  Saviour  began,  and  explained  to  them  all  the 
prophecies  concerning  himself, —  of  his  birth,  his  death  and 
burial, —  and  told  them  they  were  slow  to  understand,  or 
they  would  have  known  it  all ;  and  he  asked,  "  Ought  not 
Christ  to  have  suffered  these  things,  and  to  enter  into  his 
glory?  "  They  walked  on  in  silence,  listening  with  deepest 
attention  to  every  word  the  stranger  uttered. 

When  they  reached  Emmaus,  they  begged  him  to  stay 
with  them,  and  not  go  further,  as  he  appeared  inclined.  They 
urged  that  the  day  was  nearly  gone,  and  the  evening  close 
at  hand ;  and  he  consented,  and  went  with  them  into  a  house. 

While  they  were  at  the  table,  eating  their  evening  meal, 
Jesus  took  bread  and  blessed  it,  and  brake  it.  and  gave  it  to 
them  j  and  instantly  their  eyes  were  opened,  and  they  knew 
it  was  their  Lord.  Then  he  vanished  out  of  their  sight. 
Surprised,  they  turned  to  each  other,  and  said,  "Did  not 
our  hearts  burn  within  us  ?  were  we  not  deeply  interested 
in  all  that  he  said  ?  was  it  not  as  if  an  angel  talked  with 
us,  when  he  explained  the  Scriptures?"  Then  they  rose 
from  the  table,  retraced  their  steps  to  the  city,  and,  finding 
the  eleven  gathered  together,  and  others  with  them,  they 
told  them  what  had  passed  by  the  way  to  Emmaus,  and 
how  they  discovered  it  was  the  Lord  when  he  was  breaking 
the  bread. 

The  disciples  told  them  the  Lord  had  indeed  risen,  for  he 
had  also  appeared  unto  Peter. 

When  this  latter  interview  took  place  we  do  not  know ; 
probably  during  the  morning  of  that  day,  the  first  day  of 


LAST  YEAR   OF   HIS  MINISTRY.  201 

the  week.  Undoubtedly  it  was  to  strengthen  and  console 
Peter,  who  had  denied  his  Lord,  and  was  filled  with  bitter 
self-reproach  on  account  of  it. 

At  a  later  hour  that  same  evening,  while  the  eleven  were 
at  supper,  and  the  doors  were  closed,  lest  they  might  be 
molested  by  their  enemies,  Jesus  appeared  in  the  midst  of 
them,  and  said,  "  Peace  be  unto  you."  They  were  alarmed, 
and  supposed  it  was  a  spirit  that  they  saw ;  but  he  said, 
1  i  Why  are  ye  troubled  ?  and  why  do  thoughts  arise  in  your 
hearts?"  Then  he  showed  them  his  hands  and  his  feet, 
and  the  prints  of  the  nails  in  them,  and  his  side  that  was 
pierced  with  a  sword ;  and  they  knew  it  was  the  Lord,  and 
their  hearts  overflowed  with  delight  at  his  presence.  After 
this,  he  said  to  them,  "Have  ye  here  any  meat?"  They 
gave  him  some  broiled  fish  and  a  piece  of  honeycomb,  and 
he  took  it  and  ate  before  them. 

He  would  convince  them  that  he  was  really  flesh  and 
blood,  and  not  a  spirit  only ;  that  he  had  truly  risen  from 
the  grave,  and  that  it  was  no  supernatural  appearance  they 
saw  before  them. 

He  bade  them  go  into  the  world  and  preach  the  gospel  to 
every  creature  ;  but  first  to  tarry  in  Jerusalem,  until  they 
were  endued  with  power  from  on  high.  He  promised  them 
that  they  should  work  miracles,  speak  with  new  tongues, 
take  up  serpents,  and  drink  deadly  poison  without  injury ; 
and  then  breathing  on  them,  he  said,  "  Receive  ye  the  Holy 
Ghost.  Whose  soever  sins  ye  remit,  they  are  remitted ;  and 
whose  soever  sins  ye  retain,  they  are  retained." 

One  of  the  disciples  had  been  absent.  It  was  Thomas  ; 
and  when  the  others  told  him  of  the  visit  and  the  words  of 
Christ,  he  refused  to  believe  it.  He  said,  unless  he  could 
put  his  fingers  into  the  print  of  the  nails,  and  his  hand  into 


202 


THE   LIFE   OF  JESUS. 


the  side  that  was  pierced,  he  should  not  believe  it  was  his 
Master.  Eight  days  after,  the  disciples  were  assembled, 
and  this  time  their  number  was  complete.  Again  the  doors 
were  closed,  and  again  Jesus  appeared  in  the  midst  of  them. 
Seeing  Thomas,  he  said,  "  Reach  hither  thy  finger,  and 


behold  my  hands  ;  and  reach  hither  thy  hand,  and  thrust  it 
into  my  side ;  and  be  not  faithless,  but  believing."  Thomas 
desired  no  further  evidence.  That  voice  he  could  not  mistake ; 
those  tones  of  tenderness,  those  hands  so  cruelly  pierced,  it 
was  enough, —  he  needed  not  to  put  his  fingers  into  the  print 
of  the  nails,  nor  his  hand  to  the  Saviour's  side.  He  knew 
it  was  Jesus,  and  he  cried  out,  "  My  Lord  and  my  God !  " 
Then  our  Lord  told  him,  if  he  believed  because  he  had  seen, 
blessed  were  they  who  had  not  seen,  and  yet  had  believed. 

In  a  short  time,  the  disciples  returned  to  their  homes  in 
Galilee,  at  Capernaum,  and  Bethsaida,  on  the  borders  of 
the  sea ;  and,  while  resuming  their  old  employment  of  fish- 


LAST  YEAR  OF  IIIS  MINISTRY.  203 

ing,  were  still  constantly  thinking  of  their  Master  and 
Friend. 

The  scenes  of  the  past  three  years  and  a  half  would  often 
recur  to  their  minds,  filling  them  with  anxious  thoughts. 

One  day,  as  Peter  and  Thomas,  Nathanael  of  Cana,  and 
James  and  John,  and  two  others  of  the  eleven,  were  together 
on  the  shore  of  the  lake,  Peter  announced  to  the  rest  his 
intention  of  going  a  fishing,  and  the  others  proposed  to  go 
with  him.  Entering  into  a  boat,  they  let  down  the  net,  but 
all  night  were  unsuccessful.  Early  the  next  morning 
Jesus  came  and  stood  on  the  shore ;  but  the  disciples  did 
not  recognize  him.  He  called  to  them,  and  said,  "  Chil- 
dren, have  you  any  fish  ?  "  They  told  him  they  had  none. 
He  said,  if  they  would  cast  their  nets  on  the  right  side  of 
the  ship,  they  would  find  some.  They  did  so,  and  immedi- 
ately the  net  was  so  full  they  could  not  draw  it  up.  Then. 
John,  turning  to  Peter,  said,  "  It  is  the  Lord !  "  As  soon, 
as  these  words  met  his  ears,  Peter,  fastening  his  fisher's  coat 
around  him,  sprang  into  the  sea,  that  he  might  get  first  to 
land,  and  greet  his  Master;  but  tne  others  came  in  the 
boat,  dragging  the  net  with  them. 

When  they  reached  the  land,  they  found  a  fire  built,  and! 
fish  laid  on  it,  and  some  bread ;  and  Jesus  and  Peter  were 
there. 

Then  Jesus  desired  them  to  bring  some  of  the  fish  they 
had  taken  j  and  Peter  helped  to  draw  the  net  to  the  shore. 
There  were  in  it  one  hundred  and  fifty-three  fishes,  andi 
they  were  all  large,  yet  the  net  did  not  break, 

When  the  meal  was  prepared,  Jesus  said  to.  them,  "  Come* 
and  dine;"  and  no  one  dared  to  ask,  "Who  art  thou?" 
Eor  they  believed  it  was  the  Lord. 

Then  he  took  bread  and  fish,  and  gave  them  some  to > eat; 
IT 


204  THE  LIFE   OF   JESUS. 

and  this  was  the  third  time  he  had  shown  himself  to  his 
disciples  since  he  was  risen  from  the  dead.  After  they  had 
dined,  as  they  walked  by  the  sea-shore,  Jesus  turned  to 
Peter,  who  was  by  his  side,  and  said,  "  Simon,  son  of  Jonas, 
lovest  thou  me  ?  "  Peter,  remembering  that  but  lately  he 
had  earnestly  declared  his  love  with  such  zeal  and  con- 
fidence, and  yet  had  failed  to  prove  it  in  the  hour  of  trial, 
now  humbly  replied,  "  Yea,  Lord,  thou  knowest  that  I  love 
thee."  Then  Jesus  said  to  him,  "  Feed  my  lambs."  Again 
he  said,  "  Simon,  son  of  Jonas,  lovest  thou  me?"  He 
replied,  "  Yea,  Lord,  thou  knowest  that  I  love  thee ;  "  and 
the  same  exhortation  was  repeated,  "  Feed  my  lambs." 
Then  the  third  time  the  question  was  asked;  and  Peter, 
grieved  at  the  doubt  that  was  implied,  said,  with  earnest 
tones,  "  Lord,  thou  knowest  all  things ;  thou  knowest  that  I 
love  thee;"  and  received  again,  in  reply,  the  command, 
"  Feed  my  sheep."  The  meaning  of  this  was,  probably, 
that  Peter  should  evince  his  fidelity  to  the  cause  of  his 
Redeemer  by  especial  care  for  the  spiritual  and  temporal 
welfare  of  the  children  of  God.  He  would  be  ready  to 
prove  it  by  any  great  act  of  courage  or  self-sacrifice ;  but. 
from  his  impetuous  nature,  would  be  more  likely  to  over- 
look the  humbler  and  more  constant  duties  of  the  Christian. 
Our  Lord  told  him  that  when  he  was  young  he  had  gone 
whither  he  pleased,  but  when  he  would  be  old  he  would 
find  himself  in  the  power  of  others,  and  carried  whither  he 
would  not  go.  This  was  said  in  reference  to  the  time  when 
he  must  suffer  cruel  persecution  and  death  for  his  sake ;  and 
he  said  to  him,  "  Follow  me." 

Then  Peter  asked  what  should  become  of  John ;  but  our 
Lord,  not  wishing  to  make  known  the  future  of  that  dis- 
ciple, replied,  "If  it  is  my  will  that  he  tarry  until  I  come, 


LAST    YEAR  OF    HIS  MINISTRY.  205 

what  is  that  to  thee?  Follow  thou  me  !"  That  only  was 
his  duty, —  to  follow  his  Lord. 

After  this,  more  than  five  hundred  disciples  —  according 
to  an  appointment  made  with  them  by  Jesus  —  went  upon 
a  high  mountain  in  Galilee,  and  he  met  them  there.  When 
they  looked  upon  him,  some  doubted  if  it  was  really  he. 
but  the  rest  believed  and  worshipped;  and  Jesus  gave 
them  their  commission  to  preach  the  gospel  to  all  nations, 
and  to  baptize  them  in  the  name  of  the  Father,  and  the 
Son,  and  the  Holy  Ghost, —  and  he  promised  to  be  with 
them  always,  even  unto  the  end  of  the  world. 

Besides  meeting  them  upon  this  mountain,  our  Lord  was 
seen  by  the  apostle  James;  afterwards  by  the  eleven  at 
various  times,  to  whom  he  gave  many  infallible  proofs  of 
his  real  presence,  and  that  he  was  no  other  than  the  Master 
who  had  lived  with  them,  and  died  for  them.  Many  of 
these  interviews  probably  occurred  at  Jerusalem, —  perhaps 
in  the  same  upper  chamber  where  they  had  eaten  their  last 
supper. 

Forty  days  after  the  Redeemer  had  arisen  from  the  tomb, 
the  apostles  were  assembled  together,  to  meet  their  Lord  for 
the  last  time.  Then  he  charged  them  not  to  leave  Jeru- 
salem until  they  had  received  the  baptism  of  the  Holy 
Spirit,  which  he  had  promised  them  from  the  Father. 

Even  at  this  solemn  moment,  some  of  them,  unable  to 
comprehend  the  many  lessons  Jesus  had  taught  them,  and 
the  deep  meaning  of  his  death  upon  the  cross,  inquired 
if  at  this  time  he  would  restore  the  kingdom  to  Israel. 

With  the  same  gentle  forbearance  he  had  always  shown, 
he  told  them  it  was  not  for  them  to  know  the  times  and 
the  seasons ;  and  assured  them  that  after  the  Holy  Ghost 
should  come  upon  them  they  should  be  witnesses  for  him 


206  THE  LIFE    OF  JESUS. 

in  Jerusalem,  in  Judea,  in  Samaria,  and  the  uttermost  parts 
of  the  earth. 

After  this,  he  led  them  out  as  far  as  Bethany.  Besides 
the  eleven,  there  were  other  friends  who  took  this  last  walk 
with  their  beloved  Master,  and  Mary,  his  mother,  was 
among  them.* 

At  Bethany,  wre  may  well  suppose,  the  company  was 
joined  by  those  who  had  so  long  and  deeply  loved  the 
Saviour, —  Lazarus,  and  Martha  and  Mary,  who  could  not 
fail  to  evince  their  love  by  their  presence,  and  receive  the 
last  farewell. 

Standing  in  the  midst  of  this  devoted  group,  our  Lord 
lifted  up  his  hands  and  blessed  them :  and,  while  the  words 
of  his  gracious  benediction  were  still  coming  from  his  lips, 
he  was  parted  from  them  and  carried  up  into  heaven,  and 
the  clouds  concealed  him  from  their  sight. 

As  they  stood,  with  bleeding  hearts,  looking  upward  at 
this  wonderful  ascension,  two  men,  in  white  apparel,  stood 
beside  them. 

These  were,  perhaps,  the  angels  who  watched  beside  the 
place  where  Jesus  had  been  laid  in  the  tomb  ;  —  the  same 
who  spoke  to  Mary  Magdalene,  when  she  looked  in  with 
weeping  eyes  to  find  her  Lord,  and  asked  her  why  she 
wept. 

Again  on  an  errand  of  mercy,  they  turned  to  the  sorrow- 
ing disciples,  and  said,  "  Ye  men  of  Galilee,  why  stand  ye 
gazing  up  into  heaven  7  This  same  Jesus,  who  is  taken  up 
from  you .  into  hea,ven,  shall  so  come  in  like  manner  as  ye 
have  seen  him  go  into  heaven  ! " 

Jesus  of  Nazareth  !     Saviour  of  the  world !     Not  with 

*Actsl :  12—14. 


LAST  YEAR   OF  HIS  MINISTRY.  207 

the  dim  and  shadowy  torch-light  of  tradition,  but  with  the 
broad  sunlight  of  revelation,  we  have  followed  thee  through 
thine  earthly  pilgrimage. 

Down  the  long  vista  of  years  we  have  seen  thee  in 
Bethlehem's  manger,  while  angels  proclaimed  the  joyful 
tidings  of  thy  birth. 

We  have  gone  with  thee  into  thine  Egyptian  exile,  and 
have  seen  thee  restored  to  thy  home  amongst  the  hills  of 
Nazareth. 

In  thy  childhood,  we  have  witnessed  thee  lingering  at  the 
Temple,  burning  to  know,  even  in  those  tender  years, 
the  object  of  thine  earthly  mission.  We  have  waited  with 
thee,  through  those  long,  quiet,  uneventful  days  and 
months  of  patient  toil,  for  the  hour  when  thy  public 
career  should  be  opened. 

We  have  stood  upon  the  banks  of  the  Jordan,  and  beheld 
the  scene  of  thy  baptism.  We  have  followed  thee,  as  thy 
weary  feet  lingered  in  the  vales  of  Judea,  or  upon  Galilean 
mountains. 

In  the  cold  dews  of  evening,  in  the  midnight  stillness, 
communing  with  thy  Father  and  angelic  spirits, —  and,  in  the 
wilds  of  the  desert,  tempted,  but  never  overcome,  by  the 
assaults  of  the  Evil  One, —  we  have  traced  thy  sinless, 
course. 

In  the  courts  of  the  Temple,  surrounded  by  listening 
multitudes, —  in  the  halls  of  the  rich,  at  sumptuous  feasts, 
—  in  the  lowly  dwelling  of  the  poor?  beside  the  couch  of 
the  dying, —  everywhere  we  have  heard  thee  proclaim  the 
offer  of  salvation. 

In  thine  hours  of  darkness,  at  the  garden  of  Geth- 
semane,  before  the  tribunal  of  Caiaphas,  and,  in  the 
17* 


208  THE   LIFE    OF   JESUS. 

judgment-hall  of  Pilate,  amidst  bitter  scorn  and  cruel 
taunts,  we  saw  thee  scourged  and  condemned. 

To  the  cross  we  followed  thee, —  heard  thee  uttering  a 
prayer  for  forgiveness  to  thine  enemies,  and  looked  upon 
thy  face,  unmoved  amidst  reproaches,  and  serene  in  the 
agonies  of  a  torturing  death. 

When  all  was  over,  and  thy  friends  had  asked  the  boon 
of  thy  lifeless  body  for  burial,  we  were  with  them  at  the 
tomb ;  and,  after  thy  resurrection,  witnessed  thy  presence 
with  the  Twelve  at  Jerusalem,  in  Galilee,  and  at  Bethany 
heard  thy  last  farewell. 

Dying,  risen,  and  ascended  Redeemer !  "We  have  fol- 
lowed thee  in  thine  upward  flight,  until  thick  clouds 
concealed  thee  from  our  mortal  vision ;  but,  by  the  eye  of 
faith,  we  may  penetrate  unto  the  throne  of  God,  and  see 
thee  at  his  right  hand  interceding  for  us,  until,  with  the 
sound  of  the  last  trump,  thou  shalt  come  to  judge  the 
world  ! 


MESSIAH. 


BY  POPE. 


YE  nymphs  of  Solyma  !  begin  the  song : 
To  heavenly  themes  sublimer  strains  belong. 
The  mossy  fountains  and  the  sylvan  shades. 
The  dreams  of  Pindus  and  the  Aonian  maids, 
Delight  no  more.  —  0  thou  my  voice  inspire 
Who  touched  Isaiah's  hallowed  lips  with  fire ! 
Rapt  into  future  times,  the  bard  begun : 
A  virgin  shall  conceive,  a  virgin  bear  a  Son  ! 
From  Jesse's  root  behold  a  branch  arise, 
Whose  sacred  flower  with  fragrance  fills  the  skies 
The  ethereal  Spirit  o'er  its  leaves  shall  move, 
And  on  its  top  descends  the  mystic  Dove. 
Ye  heavens  !  from  high  the  dewy  nectar  pour, 
And  in  soft  silence  shed  the  kindly  shower  ! 


210  THE   LIFE    OF   JESUS. 

The  sick  and  weak  the  healing  plant  shall  aid, — 

From  storm  a  shelter,  and  from  heat  a  shade. 

All  crimes  shall  cease,  and  ancient  frauds  shall  fail  \ 

Returning  Justice  lift  aloft  her  scale : 

Peace  o'er  the  world  her  olive  wand  extend, 

And  white-robed  Innocence  from  heaven  descend. 

Swift  fly  the  years,  and  rise  the  expected  morn ! 

0  !  spring  to  light,  auspicious  Babe, —  be  born ! 

See,  Nature  hastes  her  earliest  wreaths  to  bring, 

With  all  the  incense  of  the  breathing  spring ; 

See  lofty  Lebanon  his  head  advance ; 

See  nodding  forests  on  the  mountains  dance ; 

See  spicy  clouds  from  lowly  Saron  rise, 

And  Carmel's  flowery  top  perfumes  the  skies  ! 

Hark  !  a  glad  voice  the  lonely  desert  cheers  : 

Prepare  the  way  !  a  God  !  a  God  appears  ! 

A  God !  a  God  !  the  vocal  hills  reply ; 

The  rocks  proclaim  the  approaching  Deity. 

Lo  !  earth  receives  him  from  the  bending  skies  ! 

Sink  down,  ye  mountains  !  and  ye  valleys,  rise  ! 

With  heads  declined,  ye  cedars,  homage  pay ! 

Be  smooth,  ye  rocks  !  ye  rapid  floods,  give  way  ! 


MESSIAH.  211 

The  Saviour  conies  !  by  ancient  bards  foretold  : 
Hear  him,  ye  deaf !  and  all  ye  blind,  behold ! 
He  from  thick  films  shall  purge  the  visual  ray, 
And  on  the  sightless  eye-ball  pour  the  day ; 
'T  is  he  the  obstructed  paths  of  sound  shall  clear, 
And  bid  new  music  charm  the  unfolding  ear ; 
The  dumb  shall  sing,  the  lame  his  crutch  forego, 
And  leap  exulting  like  the  bounding  roe. 
No  sigh,  no  murmur,  the  wide  world  shall  hear ; 
From  every  face  he  wipes  off  every  tear. 
In  adamantine  chains  shall  Death  be  bound, 
And  hell's  grim  tyrant  feel  the  eternal  wound. 
As  the  good  shepherd  tends  his  fleecy  care, 
Seeks  freshest  pasture,  and  the  purest  air, 
Explores  the  lost,  the  wandering  sheep  directs. 
By  day  o'ersees  them,  and  by  night  protects, 
The  tender  lambs  he  raises  in  his  arms, 
Feeds  from  his  hand,  and  in  his  bosom  warms, — 
Thus  shall  mankind  his  guardian  care  engage, 
The  promised  father  of  the  future  age. 
No  more  shall  nation  against  nation  rise, 
Nor  ardent  warriors  meet  with  hateful  eyes. 


212  THE  LIFE   OF  JESUS. 

Nor  fields  with  gleaming  steel  be  covered  o'er. 

The  brazen  trumpets  kindle  rage  no  more ; 

But  useless  lances  into  scythes  shall  bend. 

And  the  broad  falchion  in  a  ploughshare  end. 

Then  palaces  shall  rise ;  the  joyful  son 

Shall  finish  what  his  short-lived  sire  begun ; 

Their  vines  a  shadow  to  their  race  shall  yield, 

And  the  same  hand  that  sowed  shall  reap  the  field. 

The  swain  in  barren  deserts  with  surprise 

Sees  lilies  spring,  and  sudden  verdure  rise ; 

And  starts,  amidst  the  thirsty  wilds,  to  hear 

New  falls  of  water  murmuring  in  his  ear. 

On  rifted  rocks,  the  dragon's  late  abodes, 

The  green  reed  trembles,  and  the  bulrush  nods. 

Waste  sandy  valleys,  once  perplexed  with  thorn, 

The  spiry  fir  and  shapely  box  adorn  j 

To  leafless  shrubs  the  flowery  palms  succeed, 

And  odorous  myrtle  to  the  noisome  weed. 

The  lambs  with  wolves  shall  graze  the  verdant  mead, 

And  boys  in  flowery  bands  the  tiger  lead ; 

The  steer  and  lion  at  one  crib  shall  meet, 

And  harmless  serpents  lick  the  pilgrim's  feet. 


MESSIAH.  213 

The  smiling  infant  in  his  hand  shall  take 

The  crested  basilisk  and  speckled  snake, 

Pleased  the  green  lustre  of  the  scales  survey, 

And  with  their  forky  tongue  shall  innocently  play. 

Rise,  crowned  with  light,  imperial  Salem,  rise  ! 

Exalt  thy  towery  head,  and  lift  thy  eyes  ! 

See  a  long  race  thy  spacious  courts  adorn, 

See  future  sons,  and  daughters  yet  unborn, 

In  crowding  ranks,  on  every  side  arise, 

Demanding  life,  impatient  for  the  skies  ! 

See  barbarous  nations  at  thy  gates  attend, 

Walk  in  thy  light,  and  in  thy  temple  bend ! 

See  thy  bright  altars  thronged  with  prostrate  kings, 

And  heaped  with  products  of  Sabean  springs  ! 

For  thee  Idume's  spicy  forests  blow, 

And  seeds  of  gold  in  Ophir's  mountains  glow. 

See  heaven  his  sparkling  portals  wide  display, 

And  break  upon  thee  in  a  flood  of  day ! 

No  more  the  rising  sun  shall  gild  the  morn, 

Nor  evening  Cynthia  fill  her  silver  horn, 

But,  lost,  dissolved  in  thy  superior  rays, 

One  tide  of  glory,  one  unclouded  blaze, 


214  THE  LIFE    OF   JESUS. 

Overflow  thy  courts ;  the  Light  himself  shall  shine 
Revealed,  and  God's  eternal  day  be  thine ! 
The  seas  shall  waste,  the  skies  in  smoke  decay, 
Rocks  fall  to  dust,  and  mountains  melt  away ! 
But,  fixed  his  word,  his  saving  power  remains ; 
Thy  realm  forever  lasts,  thy  own  Messiah  reigns ! 


THE  ROCK  OF  AGES; 


OB 


SCRIPTURE    TESTIMONY 

fa         <**    * 

TO  THE  ONE  ETEKNAL  GODHEAD 


THE   FATHER,  AND   OF  THE   SON,  AND 
OF  THE  HOLY  GHOST. 


BY 

EDWARD    HENRY    BICKERSTETH,  M.A. 

INCUMBENT   OF    CHRIST    CHURCH,    HAMPSTEAD. 
WITH   AN 

INTRODUCTION 

BY  THE  REV.  F.  D.  HUNTINGTON,  D.D. 

LATE  PEEACHKE  TO  THE  UNIVERSITY  AND   PLUMMER    PROFESSOR  OP  CHRISTIAN    MORALS 
IN  HARVARD  COLLEGE.      RECTOR  OP  EMMANUEL  CHURCH,  BOSTON. 


Comparing  spiritual  things  with  spiritual." 

1  Cor.  ii.  13. 


I 

BOSTON: 
E.  P.  BUTTON  AND  COMPANY, 

106  WASHINGTON   STREET. 
1860. 


CONTENTS. 


PAdE 

INTRODUCTION 7-30 

PREFACE 31-34 

CHAPTER  I.  —  Introduction.     Preparation  of  heart.     Our 

position  before  God 35-43 

CHAPTER  II.  —  That  Scripture,  in  the  Old  and  the  New 
Testament  alike,  detaches  our  ultimate  confidence 
from  man  the  creature,  and  attaches  it  to  God  the 
Creator ;  — 

by  contrasting  the   sinfulness    and  feebleness  of 
mortal  man   with  the  goodness  and  omnipo- 
tence of  the  Eternal  Jehovah  : 
by  direct  prohibition  and  precept : 

by  exhibiting  the  holy  Jealousy  of  God 44-51 

CHAPTER  HI.  —  That  Scripture,  in  the  Old  and  the  New 
Testament  alike,  requires  us  to  repose  our  ultimate 
confidence  in  the  Lord  Jesus  Christ: 

as  One  who  is  distinct  from  the  Father : 

as  One   to  whom  all  the  attributes  of  essential 

Deity  are  ascribed : 
as  One  whose  infinite  perfections  claim  supreme 

trust,  adoration,  and  love 52-66 

CHAPTER  IV.  —  That  Scripture,  in  the  Old  and  the  New 
Testament  alike,  proves  the  coequal  Deity  of  Jesus 
Christ  with  that  of  the  eternal  Father ;  — 

by  a  comparison   of  the  attributes,  the  majesty, 

and  the  claims  of  the  Father  and  the  Son  : 
by  the  appearances  of  God  to  the  Old  Testament 

saints  : 

by  the  direct  and  Divine  worship  paid  to  Christ : 
by  the    conjunction  of  the  Father  and  the  Son 
in  Divine  offices : 


Vi  CONTENTS. 

PAGE 

by  explicit    assertions  that  Christ    is   Jehovah 

and   God G7-116 

CHAPTER  V.  — That  Scripture,  in  the  Old  and  the 
New  Testament  alike,  presents  to  us  the  incarnation 
and  the  mission  of  the  Saviour,  as  the  extremity  of 
condescension  in  Jehovah,  that  thereby  He  might 
exalt  us  to  everlasting  life. 

The    Scriptural  order  to    be    observed  in  this 

inquiry. 

The  moral  and  spiritual  majesty  of  the  incar- 
nation of  Christ. 

The  examination  of  those  passages  which  as- 
sert his  humanity  by  the  light  of  others  which 
assert  his  Divinity. 
The  derived  glory  to  which  He  raises  believers 

compared  with  his  own  essential  glories 117-145 

CHAPTER  VI.  —  That  Scripture,  in  the  Old  and  the  New 
Testament  alike,  proves  the  coequal  Godhead  of  the 
Holy  Spirit  with  that  of  the  Father  and  of  the  Son  : 
as  One  who    is  to  be    distinguished    from  the 

Father  and  the  Son  : 

as  One  to  whom  such  personal  properties  and 
actions  are    assigned  as    prove    independent 
and  intelligent  personality  : 
as  One  to  whom  Divine  attributes  are  ascribed 

and  by  whom  Divine  offices  are  exercised  : 
as  One  worshipped  in  parity  with   the  Father 
and  the  Son : 

as  One  declared  to  be  Jehovah  and  God 146-172 

CHAPTER  VII.  —  That  Scripture,  in  the  Old  and  the 
New  Testament  alike,  assures  us  that  in  the  trust- 
ful knowledge  of  one  God,  the  Father,  the  Son, 
and  the  Holy  Ghost,  is  the  spiritual  life  of  man  now 
and  for  ever. 

On  the  mysteries  of  faith. 

On  the  revealed  evidences  of  faith. 

On  creeds  or  definitions  of  faith. 

On  the  obedience  of  faith. 

On  the  full  satisfaction  of  faith. .  ,  .1 73-207 


INTRODUCTION. 


OFFERED  to  mankind  as  a  benignant  revela- 
tion of  practical  truth,  the  doctrine  of  the  Trin- 
ity ought  always  to  be  handled  and  presented 
in  a  spirit  of  Christian  tenderness.  None  of 
the  great  Evangelical  "principles"  is  more  un- 
\  fit  to  be  made  a  matter  of  partisan  contro- 
versy.  Undoubtedly  it  is  too  much  to  expect 
that  the  sectarian  temper  should  wholly  re- 
frain from  tampering  with  it.  Such  is  the 
fatal  force  of  prejudice,  such  the  energy  of 
human  passions,  and  such  the  propensity  to 
bring  down  the  highest  and  holiest  things  into 
the  market-places  of  pride  and  ambition,  that 
violent  and  even  profane  hands  will  some- 
times be  laid  on  the  very  ark  of  the  divine 
mysteries,  filled  with  the  promises  and  gifts 
of  God  to  his  children.  Painful  examples  of 
this  irreverence  are  too  fresh  and  too  fre- 
quent. They  result  partly  from  the  general 
impatience  and  selfishness  of  our  nature  ; 
partly  from  a  disposition  in  unspiritual  minds, 


8  INTRODUCTION. 

which  are  yet  unwilling  to  let  go  a  certain 
formal  commerce  with  the  concerns  of  faith, 
to  escape  from  the  strange  regions  of  devout 
communion  into  the  less  exacting  service  of 
speculation  and  criticism ;  and  partly  also,  it 
must  probably  be  confessed,  from  a  certain 
dry,  unnutritive,  pragmatic  character  pertain- 
ing to  the  presentation  of  the  doctrine  on  the 
part  of  some  of  its  defenders.  An  intellectual 
perception  of  the  fact  of  God's  tri-unity,  as  it 
is  written  in  Scripture,  in  history,  and  in  the 
laws  and  relations  of  the  mind's  interior  world, 
may  be  separated  from  that  ^deeper_and_ more 
vital  apprehension  of  the  same  fact  which 
comes  by  faith,  and  which  enters  straight  into 
a  living  sympathy  with  the  secret  riches  and 
consolations  it  enfolds.  There  has  been  too 
much  willingness  to  substitute  the  dialectic 
process,  so  good  and  so  honorable  in  its  place, 
for  that  rarer  way  which  gains  conviction  by 
labors  of  the  heart,  opens  a  knowledge  of  the 
doctrine  by  the  doing  of  the  will,  and  lies 
chiefly  by  closets  and  sanctuaries  and  sacra- 
ments, and  close  to  the  foot  of  the  cross, 
where  the  things  of  the  Spirit  are  spiritually 
discerned.  Kightly  regarded,  this  truth  of  the 
Trinity  comprehends  within  it  the  sum  of 
God's  most  signal  blessings.  Its  tone  and  as- 
pect, therefore,  should  always  be  represented 


INTRODUCTION.  9 

as  cheerful  and  encouraging.  It  should  appear 
with  the  freedom  and  joy,  the  engaging  voice 
and  graceful  gesture  of  a  life-giver  and  a  de- 
liverer. It  is  the  herald  of  redemption.  It 
bears  the  only  key  to  the  whole  Gospel.  It  is 
the  only  true  teacher*  of  that  song  of  triumph 
sung  by  the  immortal  multitude  that  no  man 
can  number.  It  speaks  the  threefold  benedic- 
tion of  grace,  mercy,  and  peace.  It  gives  our 
sinning  and  sorrowing  hearts  one  God,  who  is 
at  once  a  real  Creator,  a  real  Kedeemer,  and  a 
real  Comforter, — our  Father,  our  Saviour,  our 
Sanctifier.  From  one  hand  it  pours  the  regen- 
erating waters  of  baptism ;  with  the  other  it 
holds  out  to  us  the  bread  on  which  we  "feed 
in  our  hearts  by  faith,"  and  the  eucharistic  cup 
of  the  New  Testament  in  the  propitiatory 
blood  of  the  Lamb  which  is  shed  for  the  re- 
mission of  sins.  Its  face  is  as  the  sun  shining 
in  his  strength.  It  reconciles  all  the  wondrous 
elements  of  man's  salvation.  And,  for  this  rea- 
son, believers  should  preach  the  Trinity,  and 
plead  for  it,  not  as  seeking  a  victory  for  their 
party,  but  only  the  blessedness  of  their  fel- 
lows, and  the  glory  of  the  Triune  himself. 
Those  who  reject  it  can  never  understand, 
while  rejecting  it,  why  we  should  keep  it,  as 
we  do,  foremost  and  uppermost  in  our  praises 
and  thanksgivings,  our  litany  and  our  creed; 
i* 


10  INTRODUCTION. 

and  just  as  little,  after  they  once  see  and  re- 
ceive it  in  its  divine  simplicity,  can  they  under- 
stand how  it  should  ever  be  suffered  to  hold 
any  inferior  place.  Surely,  then,  if  ever  men 
could  afford  to  be  patient  under  opposition, 
they  on  whom  this  supreme  light  has  risen 
can  forbear  even  with  injustice,  with  flippancy, 
with  bitterness,  in  those  from  whom  it  is  still 
hid. 

In  this  respect,  the  treatise  here  republished 
is  eminently  blameless.  It  is  impossible  to 
read  it  without  seeing  that  the  author,  in  a 
spirit  worthy  of  his  honored  name,  is  moved 
with  a  disinterested  earnestness ;  is  not  seek- 
ing himself  but  the  souls  for  which  the  Mas- 
ter died ;  and  writes  not  as  fearing  men  but 
God,  and  as  loving  both  men  and  God,  con- 
scious of  living  under  the  august  lights  and 
shadows  of  eternity.  He  pursues  his  firm, 
massive,  and  cumulative  argument  with  the 
solemnity  of  one  who  feels  how  fearful  and 
how  sad  it  is  to  deny  what  lies  so  central  in 
the  Bible,  yet  with  a  gentleness  inspired  by 
the  genial  promises  of  his  subject.  With  the 
confidence  of  a  witness  who  knows  in  whom 
he  has  believed  and  stands  on  the  "Kock  of 
Ages"  he  unites  the  humility  of  a  disciple  who 
counts  not  himself  to  have  apprehended,  but 
nevertheless  has  been  enriched  with  an  expe- 


INTRODUCTION.  11 

rience  that  tells  more  than  flesh  and  blood 
can  reveal.  By  a  long  struggle  with  the  er- 
rors of  denial  he  has  come  to  a  thorough 
appreciation  of  the  subjective  difficulties  of 
Unitarian  minds,  and  a  thorough  acquaintance 
with  the  Biblical  resources  best  adapted  to 
relieve  them.  These  are  arrayed,  with  a  per- 
vading thoughtfulness  for  the  religious-  wel- 
fare and  peace  of  the  reader  which  form  a 
very  impressive  contrast  with  the  character- 
istic method  of  his  opponents.  These  latter 
can,  at  best,  claim  for  their  view  only  that  it 
superadds  a  benefit  of  some  sort  to  them  that 
would  be  safe  without  it:  while  the  Trinita- 
rian believes,  on  what  he  considers  the  assur- 
ance of  Revelation,  that  his  doctrine,  wrought 
with  a  full  or  a  fainter  consciousness  into  the 
soul's  life,  is  the  needful  wisdom  of  God  and 
power  of  God  unto  the  salvation  of  the  world. 
The  recent  defences  of  the  Anti-Trinitarian 
position,  which  render  this  work  timely,  be- 
sides the  general  inherent  infirmity  just  refer- 
red to,  suffer  under  the  particular  disadvantage 
of  a  disastrous  practical  experiment  immedi- 
ately present  to  contradict  them.  Forty  or 
fifty  years  ago,  those  views  came  forth  with 
the  charm  of  novelty.  They  had,  indeed,  ap- 
peared from  time  to  time  in  the  heretical 
phenomena  of  Christian  history.  But  their 


12  INTRODUCTION. 

successive  failures  were  remote  from  obser- 
vation. A  long  .prescriptive  dominion  of  the 
Puritan  theology  had  not  only  driven  them 
out  of  mind,  but  had  brought  in  upon  the 
community  a  frequent  dogmatism  of  state- 
ment, a  scholastic  style  of  discourse,  and  an 
intolerance  in  ecclesiastical  policy,  which  cre- 
ated a  favorable  crisis  for  the  propagation  of 
almost  any  system  which  should  place  itself 
on  the  ground  of  liberality,  and  propose  relief 
from  what  was  ascetic,  condemnatory,  or  ex- 
clusive in  the  prevalent  code  of  opinion  and 
manners.  Who  could  say  but  Unitarianism, 
proposed  in  a  modified  form,  softened  by  the 
intuitive  reverence  and  conservative  instincts 
of  many  Gospel-trained  generations,  might  suc- 
ceed? Since  that  time,  the  trial  has  been 
made,  and  has  manifestly  not  succeeded.  Hav- 
ing acquired  a  temporary  local  popularity, 
with  the  social  influence,  wealth,  literary  cul- 
ture, and  ethical  respectability  of  a  consider- 
able community  on  its  side,  the  sect  has  cul- 
minated, and  passed  already  into  a  state  of 
subordination.  Households  of  faith  which  it 
regarded  with  contempt  have  quietly  but 
steadily  grown  up  around  it,  and  through  the 
midst  of  it,  crowding  it  aside.  The  zeal  of  \ 
its  own  adherents  has  declined.  The  spiritual 
hunger  and  thirst  of  its  children,  unsatisfied 


INTRODUCTION.  13 

after  long  waiting,  have  turned  them  away  to 
more  positive,  permanent,  evangelical  brother- 
hoods. The  enthusiasm  that  makes  aggres- 
sions, and  the  confidence  that  gives  money, 
are  both  palpably  abated,  by  the  confession 
and  yet  to  the  endless  surprise  of  its  public 
advocates.  The  relative  decay  of  its  Church 
vitality  has  been  even  more  conspicuous  than 
that  of  its  external  vigor.  Its  reliance  on 
domestic  to  the  disparagement  of  foreign  mis- 
sions has  not  been  justified  by  any  adequate 
religious  impression  on  the  poorer  classes. 
The  tone  of  pulpit  discourse  and  of  ceremo- 
nial observance  has  been  lowered  and  secu- 
larized. To  a  noticeable  degree,  the  dignity 
and  manliness  in  the  style  of  the  earlier  con- 
troversy have  given  place  to  impatient  dec- 
lamation and  coarse  personalities.  Far  more 
than  the  best  friends  of  the  cause  are  willing  to 
allow,  rationalistic  notions  have  been  diffused 
among  the  ministry  and  the  laity,  till  it  is  about 
equally  difficult  to  ascertain  what  many  of 
them  believe,  and  on  what  authority  their  re- 
maining beliefs  repose.  More  remarkable  than 
all,  that  charity,  or  liberality,  which  was  the 
chief  original  merit  and  prime  article  of  its  first 
period,  attracting  many  generous  minds  to  its 
fellowship,  has  been  exchanged  for  a  bitter  in- 
tolerance of  all  differences  which  diverge  to- 


14  INTRODUCTION. 

wards  the  faith  of  the  orthodox  Church,  and  a 
petulant  use  of  such  weapons  of  persecution  as 
were  not  forfeited  by  the  fundamental  profes- 
sions of  the  movement.  Under  circumstances  of 
damage  like  these,  it  was  to  be  expected  that  a 
new  "  discussion  of  the  Trinity,"  in  no  respect 
superior  to  that  of  half  a  century  since,  with  no 
increase  of  natural  ability,  with  less  than  Chan- 
ning's  eloquence,  less  than  Norton's  learning,  a 
less  elevated  piety  than  that  of  Worcester  and 
the  Wares,  should  serve  better  to  illustrate  the 
losses  than  to  restore  the  strength  of  the  de- 
nomination. 

While  the  truth  compels  us,  however,  to  state 
these  things  just  as  they  are,  we  should  be 
equally  unjust  to  the  more  religious  portion  of 
"the  people  called  Unitarians,"  and  ungrateful 
to  the  Divine  Providence  in  their  history,  if  we 
omitted  to  recognize  among  them  worthy  and 
noble  members  of  the  fold  of  the  true  Israelites. 
Deprived,  as  we  are  compelled  to  think,  of 
much  of  their  rightful  power  by  an  unwise  con- 
nection, embarrassed  by  a  responsibility  for  ne- 
gations and  profanations  from  which  no  amount 
of  verbal  disclaimer  can  release  them,  cut  off 
from  glorious  and  animating  opportunities, 
shortened  as  to  their  proper  gospel  efficiency, 
unable  to  join  their  work  for  Christ  upon  any 
institution  stamped  with  the  promise  of  abid- 


INTRODUCTION.  15 

ing  or  with  the  seals  of  God's  great  historic 
sanctions,  beguiled  by  a  view  of  liberty  which 
at  once  misconstrues  the  apostolic  catholicity, 
misjudges  orthodoxy,  and  really  substitutes  iso- 
lation for  Christian  independence,  and  thereby 
robbed  of  a  peace  which  would  be  as  much  for 
God's  honor  as  their  own  health,  they  seem  to  us 
to  occupy  a  position  peculiarly  fit  to  be  left.  But 
we  have  a  twofold  ground  of  comfort  respecting 
them  :  one,  in  their  own  Christian  worth  and 
sincerity;  the  other,  in  the  clear  tendency  of 
their  life  and  speech  even  where  they  are,  and 
in  spite  of  their  hindrances,  to  further  the  spread 
of  Christ's  gospel,  and  to  hasten  the  day  of  its 
complete  confession.  For,  as  a  penetrating 
writer  has  well  said,  u  Let  the  Unitarian  min- 
istry and  periodicals  accustom  their  people  to 
hear  the  words  Incarnation,  Trinity,  and  Regen- 
eration ;  let  them  be  told  often  enough  that  the 
historic  theology  of  the  Church  on  these  points 
was  substantially  true  ;  let  them  be  exhorted 
to  the  use  of  the  historic  formulas  of  worship 
and  praise,  and  to  reverence  for  the  mysterious 
power  of  the  sacraments ;  and  then  let  them 
feel  the  renewing  breath  of  the  Divine  Spirit 
giving  repentance  for  sin  and  faith  in  the  Lord 
Jesus,  and  it  needs  no  prophet  to  foretell  the 
result." 

Just  this,  to  an  extent  surprising  even  to  san- 


16  INTRODUCTION. 

guine  observers,  is  what  has  been  repeatedly 
done  in  these  recent  discussions.  Expressions 
have  been  used,  so  charged  with  evangelic 
meaning  that,  but  for  contrary  expressions  evi- 
dently affixed  out  of  deference  to  habit  or 
precedent  or  names,  the  whole  effect  would  be 
quite  satisfactory  to  a  Trinitarian  mind.  Sev- 
eral prominent  Unitarians,  while  arguing  per- 
sistently against  "  the  Trinity,"  have  frankly 
avowed  their  belief  in  "  a  Trinity,"  finding  it  in 
the  Bible  and  in  the  Church.  Indeed,  such  con- 
cessions are  now  frequently  made  in  this  direc- 
tion as  would  utterly  confound  some  of  the 
former  champions  of  the  Unitarian  cause.  One 
of  the  most  vigorous  participators  in  this  new 
debate,  who  is  clearly  not  trying  an  experiment 
on  the  credulity  or  respect  of  his  readers,  but 
is  as  much  in  earnest  as  his  philosophy  allows 
him  to  be,  nullifies  an  elaborate  article  written 
in  the  Unitarian  interest  with  a  placid  acknowl- 
edgment that  he  has  a  decided  personal  inclina- 
tion to  the  doctrine  of  Athanasius.  He  says, 
"  The  Christian  doctrine  embodied  in  the  e  Trin- 
ity,'— a  belief  in  the  Father,  the  Son,  and  the 
Holy  Ghost, — to  us  is  the  sum  and  summit  of 
Christian  truth," — and  adds  elsewhere,  "It  is 
a  matter  of  regret  that  the  6  Unitarians'  of  a 
former  generation  were  led  by  their  needful 
and  timely  protest  against  Trinitarian  dogma- 


INTRODUCTION.  17 

tism  into  a  position  of  seeming  hostility,  and  in 
some  cases  of  real  indifference,  to  this  doctrine." 
Such  concessions  as  these,  wrung  out  by  the 
simple  force  of  conviction,  in  spite  of  so  many 
motives  to  suppress  them,  no  matter  with  what 
literal  counter-words  they  may  be  accompanied, 
leave  us  room  for  hardly  anything  but  conso- 
lation and  hope.  God  is  on  their  side,  and  in 
the  fight  of  inconsistency  will  make  them  more 
and  mightier  than  the  sentences  that  are  their 
adversaries.  For  the  time,  some  minds  may 
be  bewildered.  We  have  heard  of  more  than 
one  young  person,  previously  Unitarian,  so 
entirely  perplexed  by  these  late  incongruous 
expositions  of  their  former  opinions,  as  to  be 
quite  wretched  with  doubt.  But  this  will  be 
transient,  and  when  they  emerge  it  will  be 
into  the  sunlight  of  an  unchangeable  trust  in 
Him  who  is,  from  the  Scriptures,  demonstrated 
to  be  one  God  in  the  threefold  personality 
of  Father,  Son,  and  Holy  Ghost. 

Error  is  neutralized  in  different  ways.  Of 
the  only  three  recent  and  near  writers  on  the 
negative  of  this  subject  who  have  any  actual 
theological  importance,  one,  as  we  have  seen, 
yields  all  that  historical  orthodoxy  (except  for 
some  unavailing  protests)  would  care  to  de- 
mand ;  another  makes  up  his  most  forcible 
objections  by  citing  those  of  a  Trinitarian 


18  INTRODUCTION. 

believer,  who  had  weighed  them  all  and  was 
a  Trinitarian  of  the  Trinitarians  notwithstand- 
ing; and  the  third  contents  himself  with  the 
ingenious  paradox  of  pretending,  in  the  face 
of  the  whole  record  and  the  common  intelli- 
gence of  reading  men,  that  a  particular  his- 
torian, Neander,  was  not  a  Trinitarian. 

Having  alluded  to  these  productions,  we  will 
notice  here, —  though  we  had  no  such  inten- 
tion when  we  began, — two  or  three  of  their 
principal  characteristics.  They  are  all  written 
in  review  of  a  sermon  entitled  "  Life,  Salva- 
tion, and  Comfort  for  Man  in  the  Divine 
Trinity,"  lately  published  in  a  volume  called 
"  Christian  Believing  and  Living."  Considered 
as  criticisms  on  that  sermon,  a  considerable 
part  of  their  matter  is  sufficiently  disposed  of 
by  a  reference  to  two  facts.  In  the  first  place, 
the  sermon  is  treated  as  if  it  were  intended 
to  be  a  systematic  and  exhaustive  treatise  on 
the  doctrine,  instead  of  an  exposition  of  some 
of  its  practical  uses.  That  the  latter  is  its 
real  character,  its  title  clearly  imports,  and  all 
candid  readers  acknowledge.  So  far  as  any 
argumentative  processes  are  included,  they 
are  simply  incidental  to  the  main  design,  the 
unusual  length  of  the  discourse  scarcely  allow 
ing  room  after  all  for  the  execution  of  that 
main  design.  A  properly  theological  and  an- 


INTRODUCTION.  19 

alytic  method,  or  even  a  cursory  collection  of 
scriptural  and  historical  proofs,  would  have 
required  several  hundred  pages.  Very  many 
of  the  strictures  on  the  sermon  appear  to  lose 
their  support  when  this  is  observed. 

Secondly,  the  reviewers  constantly  confound 
what  the  sermon  claims  for  the  great  doctrine 
of  the  Trinity  itself,  as  the  historical  faith  of 
the  Church  and  the  revelation  of  the  Bible, 
with  a  comparatively  unimportant  exhibition 
of  its  author's  mode  of  stating  and  interpret- 
ing that  doctrine.  This  distinction  is  easily 
recognized  in  the  language  of  the  sermon, 
which  does  not  ask  that  its  own  form  of  the 
doctrine  should  be  universally  accepted, — 
though  that  is  given  as  possibly  helpful  to 
some  minds, — but  only  that  the  living  and 
life-giving  substance  should  be  taken  into  the 
soul,  whereby  the  worshippers  can  cordially 
confess  to  the  Apostles'  and  the  Nicene  Creed, 
and  then  say,  "  0  holy,  blessed,  and  glorious 
Trinity,  three  persons  in  one  God."  The 
term  "  person"  is  also  especially  dwelt  upon 
as  not  bearing  the  ordinary  metaphysical  sig- 
nification. That  there  are  many  varieties  of 
shape  given  to  this  as  to  the  other  doctrines  of 
our  religion,  under  the  handling  of  different 
thinkers  in  different  ages,  and  in  language 
which  is  all  confessedly  unequal  to  the  infinite 


20  INTRODUCTION. 

theme,  so  far  from  being  an  occasion  of  dis- 
trust, is  rather  an  evidence  of  the  wondrous 
breadth,  power,  and  adaptability  of  the  essen- 
tial truth  underlying  all  the  forms. 

But  let  us  approach  directly,  face  to  face,  the 
grand  sources  of  light  on  this  question. 

1.  The  first  of  these  is  in  the  Holy  Scriptures. 
No  other  testimony  is  so  convincing.  Whai> 
ever  philosophy,  or  the  Fathers,  or  the  wants 
of  our  nature  may  suggest,  it  is  to  the  in- 
spired oracles  of  the  Eternal  Word  that  we 
look  for  final  satisfaction.  The  force  of  their 
august  decisions  is  felt  even  by  the  least  re- 
ligious class  of  men.  This  testimony  is  given 
in  the  work  before  us.  If  we  cannot  say  it  is 
given  exhaustively, — as  indeed  it  can  never 
be,  except  in  the  Bible  itself, —  yet  we  can 
safely  say  that  it  is  here  marshalled  in  such 
original  combinations  and  arrangements,  with 
such  overwhelming  fulness  and  through  such 
delicate  gradations  of  analogy,  under  such  a 
lucid  classification  both  of  ideas  and  of  pas- 
sages, with  a  scholarship  so  competent,  and  a 
spirit  so  fair,  as  to  supersede  all  similar  com- 
pilations, leaving  nothing  further  to  be  desired. 
Conclusive  as  the  Biblical  proof  had  appeared 
to  us,  we  acknowledge  that  its  vast  sweep 
and  marvellous  power  had  never  been  felt  as 
they  were  after  following  through  these  stately 


INTRODUCTION.  21 

and  beautiful  lines  of  demonstration.  The  pil- 
lars of  the  structure  stand  thick  and  firm. 
The  walls  are  strong  and  high.  Part  is 
divinely  fitted  and  proportioned  to  part.  In 
symmetry,  majesty  and  simplicity,  the  edifice 
is  "all  glorious  within."  Doubtless  some  of 
these  Scriptural  citations  are  more  explicit 
than  others.  Different  persons  will  be  differ- 
ently affected  by  this  or  that  particular  text. 
But  there  are  enough  for  "  all  orders  and 
conditions  of  men."  Pass  over  one  page,  and 
you  are  arrested  on  the  next.  Question  the 
interpretation  of  one  passage,  and  you  are 
forthwith  silenced  by  another  which  needs  no 
interpretation,  and  admits  but  one.  The  uni- 
ty of  the  Bible  rises  before  you,  in  the  sub- 
limity of  God's  unchangeable  thought.  Por- 
tions of  the  Book  which  before  appeared  dis- 
connected, or  meaningless,  or  obscure,  range 
themselves  into  the  progressive  order  of  reve- 
lations, luminous  with  a  flood  of  glory  from  the 
throne  of  God  and  the  Lamb,  the  Spirit  show- 
ing them.  Christ  is  beheld  in  the  Old  Testa- 
ment as  well  as  the  New,  the  all-pervading  Sub- 
ject, the  Beginning  and  the  End,  the  Alpha  and 
the  Omega,  the  First  and  the  Last.  The  argu- 
ment, if  we  may  call  that  an  argument  which 
partakes  more  of  a  direct  divine  manifestation 
or  theophany  than  of  reasoning, — is  unan- 
swerable. 


22  INTRODUCTION. 

2.  The  second  source  of  instruction  is  in 
man's  higher  intuitions,  and  cognitions.  Edu- 
cated and  set  into  their  relations  these  form  a 
philosophy  of  religion,  and  enter  as  an  element 
into  scientific  theology.  It  has  been  said,  and 
can  be  confidently  repeated,  that  the  highest 
Reason,  as  developed  in  the  best  conditions, 
has  recognized,  and  does  still  recognize,  a 
philosophic  or  metaphysic  basis  for  the  truth 
of  the  Divine  Trinity.  And  this  declaration 
may  be  safely  left  to  any  fair  jury  of  learning 
in  the  world.  But  no  Christian  believer  would 
think  of  trusting  the  defence  of  his  faith  to 
so  subordinate  an  advocate  independently  of 
the  authority  of  the  Word. 

The  sermon  in  question,  in  a  brief  exposition 
of  the  speculative  form  which  the  doctrine  as- 
sumes to  its  author,  makes  the  distinction,  by 
no  means  an  original  or  unusual  one,  between 
God  in  his  absolute  essence  and  God  revealed 
in  action.  The  Bible  justifies  the  same  distinc- 
tion. Yet,  by  a  gross  misrepresentation,  this 
view  is  charged  with  holding  up  a  Quaternity 
instead  of  a  Trinity.  It  no  more  holds  up  a 
Quaternity  than  those  Unitarians  who  believe 
Christ  to  be  a  "  manifestation  of  the  Father," 
hold  up  a  Duality.  Captiousness  has  always 
found  a  cheap  exercise  on  these  heavenly  mys- 
teries ;  and  the  disputers  against  them  are  im- 


INTRODUCTION.  23 

patient  when  they  are  referred  to  the  just 
cause  of  their  blindness.  But  it  was  surely 
for  some  class  of  minds  that  our  Lord  de- 
signed that  fearful  warning  of  retribution  that 
he  uttered  just  when  he  was  speaking  of  the 
coming  of  the  Personal  Comforter,  the  Third 
Person  of  the  Trinity ;  "  Whom  the  world 
cannot  receive,  because  it  seeth  him  not,  neither 
knoweth  him" 

The  untrustworthiness  of  a  writer  who  is 
vexed  by  disappointment  and  carried  away 
by  party-feeling  is  exemplified  in  a  strange 
sentence  from  the  same  objector,  who  pro- 
nounces the  statement  that  "the  ascendant 
school  of  philosophical  thought  to-day  is  une- 
quivocally Trinitarian,"  to  be  a  piece  of  "  grave 
audacity  too  comical  for  serious  discussion,"  and 
adds,  "  Trinitarian  indeed !  We  wish  we  could 
say  it  was  even  Christian."  The  form  of  the 
last  expression  seems  to  imply  an  inadvertent 
confession  that  to  be  Trinitarian  is  to  be  spe- 
cially Christian,  which  we  are  glad  to  see  owned 
never  so  indirectly.  But  what  can  this  reckless 
rejoinder  mean  ?  What  can  be  the  critic's  no- 
tion of  the  "ascendant  school  of  philosophical 
thought?"  He  considers  it  infidel.  We  are 
aware  that  there  is  a  stage  of  intellectual  devel- 
opment when  youths  are  apt  to  consider  Car- 
lyle  the  Coryphaeus  of  philosophers,  Edgar  Poe 


24  INTRODUCTION. 

the  first  of  poets,  and  Shelley  a  prophet.  "We 
are  aware  that  some  Unitarians  seriously  think 
that  within  one  little  province  of  the  religious 
world,  of  which  a  great  majority  of  men  are 
still  provokingly  uninformed,  are  concentrated 
about  all  the  human  scholarship  and  wit  and 
wisdom  and  talent  worth  considering :  we  are 
aware  that  with  some  minds  boldness,  novelty, 
and  vagueness  are  very  formidable,  and  pass  for 
profundity ;  but  we  did  not  expect  the  above 
incredible  and  appalling  judgment  where  we 
find  it.  We  look  abroad,  through  the  ranks  of 
the  great  men  in  America,  in  England,  in  France, 
in  Germany,  and  we  are  utterly  at  a  loss  to  dis- 
cover that  "ascendant  school  of  philosophical 
thought"  which  is  not  even  Christian.  We  are 
curious  to  learn  who  are  the  masters.  We  sus- 
pect there  would  be  some  hesitancy  in  pro- 
nouncing their  names.  Then  we  look  into  the 
philosophy  taught  our  young  men  in  our 
schools  and  universities,  defended  by  our  Pres- 
idents and  Professors  of  Colleges,  and  applied 
by  Christian  scholars  to  the  elucidation  of  theo- 
logical problems,  and  we  wonder  if  it  is  all  a 
deliberate  or  inevitable  tuition  in  infidelity. 
Neither  do  the  deniers  agree  together.  Just  as 
we  are  writing  these  words  our  eyes  fall  on  this 
sentence  from,  a  living  Unitarian,  second  to 
no  other  in  scholarship  and  in  fairness :  "  The 


INTRODUCTION.  25 

Church  of  the  Apostles  began  with  the  practi- 
cal assertion  of  this  truth,  which  our  profoundest 
modern  philosophy  is  now  emphatically  declaring , — 
that  the  complete  or  Divine  Humanity  is  not 
contained  in  the  individual  man,  but  in  man- 
kind continuously  and  collectively,  as  regener- 
ate and  nurtured  under  divine  influence."  On 
the  whole,  we  shall  not  be  disturbed  in  our  con- 
victions on  this  subject.  They  are  the  convic- 
tions of  honest  and  reverent  students,  just  to 
the  degree  that  their  studies,  liberated  from  the 
narrow  confines  of  sectarian  prejudice,  become 
catholic  and  comprehensive.  Not  a  few  have 
been  sternly  compelled  to  avow  them  against 
the  mighty  influences  of  habit,  position,  pride, 
private  friendship  and  a  public  committal  to 
the  contrary.  It  provoked  anger,  but  no  suc- 
cessful contradiction,  when,  a  few  years  ago,  a 
public  man,  of  indisputable  accomplishments  as 
a  historian  and  a  master  of  the  higher  learning, 
educated  in  the  foremost  ranks  of  Unitarianism, 
declared,  «  The  truth  of  the  Triune  God  dwells 
in  every  system  of  thought  that  can  pretend 
to  vitality.  The  idea  of  an  incarnate  God 
carried  peace  into  the  bosom  of  mankind." 

3.  The  third  confirmation  of  the  faith  of  the 
Church  is  found  in  its  own  Providential  history, 
and  in  the  mouths  of  its  long  line  of  glori- 
fied witnesses.  That  anybody  who  has  read 


26  INTRODUCTION. 

that  history  and  listened  to  those  witnesses 
should  deny  that  Trinitarianism  has  been  the 
creed  of  the  Church  from  the  days  of  Christ 
and  the  Apostles,  will  appear  incredible  in 
exactly  the  measure  that  we  advance  to  a 
thorough  acquaintance  with  the  record.  Yet, 
for  obvious  reasons,  it  has  been  in  this  de- 
partment of  the  threefold  evidence  that  the 
deniers  of  the  doctrine  have  found  it  easiest 
to  throw  up  the  appearances  of  self-defence. 
In  the  abstruse  discussions  of  many  of  the 
old  writers,  in  the  singular  union  of  minute 
speculative  distinctions  with  a  copious  figura- 
tive phraseology  brought  into  theology  by  the 
early  oriental  controversialists,  in  the  conflict- 
ing decisions  of  councils,  of  different  grades 
of  authority  and  different  periods,  on  the  sub- 
ordinate questions  raised  from  time  to  time, 
in  the  large  liberty  of  construction  put  upon 
technical  language,  and  especially  in  the  plaus- 
ible plea  of  "progress,"  there  will  be  many 
opportunities  for  perplexing  the  mind  as  to 
the  real,  substantial,  "common"  belief  of  the 
Church,  outliving  and  underlying  all  these 
superficial  agitations.  Yet  to  the  simple  un- 
derstanding, searching  in  a  spirit  of  faith,  the 
broad  conclusion  will  be  almost  as  plain  as 
it  is  to  the  truly  learned  and  Evangelical 
scholar.  The  facts  are  very  conclusive.  1. 


INTRODUCTION.  27 

We  find  the  doctrine  that  God  is  One,  and 
that  God  is  Three,  asserted  in  the  Scriptures, 
and  declared  especially  by  the  Saviour  him- 
self and  the  Teachers  of  the  Apostolic  age. 
2.  We  find  this  Divine  Threeness  continually 
set  forth,  not  in  systematic  articles,  for  which 
there  was  yet  no  occasion,  but  in  the  praises, 
confessions  and  exhortations  of  the  second 
century.  3.  We  find  that  so  soon  as  a  debate 
on  the  proper  meaning  of  this  early  historic  symbol 
arose,  a  remarkable  twofold  phenomenon  be- 
gan to  appear;  viz.,  a  more  explicit,  authorita- 
tive avowal  of  Trinitarianism  on  the  part  of  the 
Church^  Catholic  and  Orthodox,  continuing  down 
to  this  time,  together  with  a  uniform  classifying  of 
the  various  opposing  opinions  as  heresies.  A  vast 
deal  of  ingenuity  and  erudition  have  been 
expended  on  honest  attempts  to  break  the 
force  of  these  obstinate  facts.  But  the  latest 
of  such  unblessed  enterprises  has  been  as  vain 
as  the  first. 

A  misunderstanding  of  the  actual  view  of 
development  in  Christian  doctrine  held  by 
some  sound  ecclesiastical  historians  has  led  a 
respectable  Unitarian  writer  to  the  unwarrant- 
able conclusion  that  when  such  orthodox  his- 
torians speak  of  a  doctrine  developed  they  there- 
fore imply  some  discredit  to  its  thorough 
scripturalness.  So  Neander  has  been  abused. 


28  INTRODUCTION. 

There  is  undoubtedly  such  a  theory  of  "de- 
velopment" as  that  here  referred  to,  which 
dishonors  the  Bible  in  comparison  with  tradi- 
tion. But  it  is  as  far  as  possible  from  that 
of  the  historians  and  theologians  in  question, 
who  believed  the  doctrine  of  the  Trinity,  "in 
its  scientific  form,"  to  be  developed  out  of  a 
doctrine  of  the  Trinity  more  fundamental  and 
incontrovertible,  revealed  in  the  Word  of  God 
himself. 

We  have  spoken  of  the  admissible  and  indeed 
instructive  variety  in  the  speculative  explana- 
tions put  upon  the  great  central  and  abiding 
truth.  There  are  a  few  statements  on  minor 
points  in  this  volume  to  which  we  do  not 
assent.  It  undoubtedly  serves  the  purpose  of 
opponents  to  confound  the  truth  and  the  expla- 
nation together.  But  that  undertaking  has  an 
effectual  adversary  not  only  in  the  light  of 
impartial  investigation,  but  in  the  hidden  intui- 
tions of  devout  souls.  Thus  it  is  in  respect  to 
the  main  practical  application  of  the  Trinitarian 
doctrine,  in  the  atonement  for  sin.  The  Catho- 
lic teaching  of  the  Church  is  that,  except  in  the 
essentially  Trinitarian  view  of  Christ,  the  needed 
redemption  is  not  wrought  out.  In  their  inter- 
pretations of  the  mode  of  the  efficacious  connec- 
tion between  the  one  truth  and  the  other,  ortho- 
dox teachers  have  disagreed.  But,  practically, 


INTRODUCTION.  29 

each  believing  heart  settles  itself  calmly  and 
firmly  in  the  faith,  unvexed  by  the  dispute. 
For  our  own  part,  we  derive  unspeakable  con- 
solation and  peace  and  strength  from  the  faith 
of  an  emotional,  sympathizing  God,  able  and 
willing  to  suffer  for  us  and  with  us  in  Christ, 
through  all  the  passages  of  infirmity  in  u  our 
low  estate."  To  blot  out  this  belief  would 
greatly  darken  the  benign  splendors  of  the  Bible 
to  us.  That  brightness  on  its  pages  illuminates 
all  our  times  of  dimness  and  pain.  Our  breth- 
ren may  apply  to  this  belief  whatever  names 
they  prefer,  old  or  new.  We  cling  gratefully 
to  it,  and  it  clings  graciously  to  us.  Others,  we 
know,  obtain  similar  support  from  believing 
that  it  was  only  the  human  nature  in  Christ 
that  suffered, — this  human  nature  being  so 
united  with  the  divine  as  to  effect  the  needful 
propitiation.  Now,  if  those  who  reject  both 
beliefs,  and  the  propitiation  besides,  choose  to 
judge  which  of  these  is  properly  orthodox,  and 
which  is  suspicious  orthodoxy,  it  is  a  harmless 
exercise  of  privilege.  But  they  can  hardly 
with  seriousness  expect  orthodoxy  of  any  sort 
to  look  to  them  for  its  standards  of  soundness  in 
the  faith.  With  all  due  appreciation  of  this 
neighborly  vigilance,  we  shall  ourselves  be  con- 
tent to  be  in  the  fellowship  not  only  of  Proph- 
ets, Apostles,  and  Saints  of  old,  but  of  Hooker, 


30  INTRODUCTION. 

Pearson,  and  Charnock,  of  Beveridge,  Horsley, 
and  Barrow,  of  Jeremy  Taylor,  Chalmers,  and 
Kobert  Hall,  of  later  days.  Nor  would  it  in 
the  least  discompose  us  if  on  a  mystery  so 
high,  and  among  glories  into  which  the  an- 
gels desire  to  look,  any  of  these  "far-seeing 
spirits"  should  be  found  to  report  their  vis- 
ions in  words  literally  inharmonious,  and  all 
unworthy  of  the  unspeakable  theme. 

But  it  is  time  to  leave  our  author  to  speak 
for  himself, —  nay,  to  speak  for  his  Lord.  The 
immortal  cause  is  strengthening.  The  Church 
moves  gloriously  on  to  her  triumph  in  the 
second  advent  of  her  Living  Head.  The  multi- 
tudes are  gathering  and  flocking  as  doves  to 
their  windows.  "All  they  gather  themselves 
together, — Gentiles  to  thy  light,  and  kings  to 
the  brightness  of  thy  rising.  The  sons  also  of 
them  that  afflicted  thee  shall  come  bending 
unto  thee!"  The  "Bock  of  Ages"  is  not 
moved.  The  "  coming  Church,"  the  "  new 
Church,"  the  "  Church  of  the  future,"  can  be  no 
other  than  the  Church  which  has  been,  is  now, 
and  ever  shall  be, — ever  new,  and  ever  old, — 
world  without  end.  Glory  be  to  the  Father, 
and  to  the  Son,  and  to  the  Holy  Ghost ! 

F.  D.  H. 

CAMBRIDGE,  Monday  in  Whitsun-week,  1860. 


PKEFACE. 


THE  title-page  of  this  Treatise  may  sufficiently 
indicate  the  line  of  argument  I  have  attempted  to 
pursue.  My  standard  of  reference  throughout,  has 
been  the  memorable  precept,  "  Trust  ye  in  the  Lord 
for  ever,  for  in  the  Lord  Jehovah  is  the  Rock  of 
Ages."  (Isai.  xxvi.  4.)  That  the  one  Infinite  God 
claims  our  supreme  and  undivided  confidence ;  that 
the  same  confidence  is,  on  the  warrant  of  Scripture, 
to  be  reposed  in  the  Father,  and  in  the  Son,  and  in 
the  Holy  Ghost ;  and  that  therefore  Father,  Son,  and 
Spirit  are  equally  God  over  all,  blessed  for  ever,  the 
Triune  Jehovah,  in  whose  name  alone  we  trust,  on 
whose  arm  alone  we  rely,  and  whose  majesty  alone 
we  adore  and  love:  —  such  is  the  brief  outline  of  a 
train  of  thought  indelibly  impressed  many  years  ago 
on  my  own  mind. 

Local  circumstances,  to  which  I  allude  in  my  open- 
ing chapter,  induced  me  this  autumn  to  commit  these 
thoughts  to  paper.  I  intended  to  write  only  a  brief 
pamphlet.  But  I  found  that  proofs  from  the  written 


32  PREFACE. 

word  accumulated  upon  me  so  rapidly,  that  I  could 
not  duly  sketch  this  most  momentous  of  subjects  in 
so  cursory  a  way.  I  therefore  suffered  Scripture  as  it 
were  to  lead  me  by  the  hand :  until  by  compiling  and 
illustrating  Bible  evidence  alone,  my  little  essay  swelled 
to  nearly  its  present  dimensions.  And  when  the 
rough  draft  of  my  manuscript  was  to  some  extent  com- 
pleted, I  did  not  scruple  to  avail  myself  of  the  labors 
of  those  authors,  to  which  I  have  from  time  to  time 
referred,  so  far  as  my  limited  leisure  permitted  me  to 
consult  them.  I  especially  allude  to  Dr.  Pye  Smith's 
"  Scripture  Testimony  to  the  Messiah : "  my  readers 
will  find  how  much  I  am  indebted  to  that  truly  learned 
and  elaborate  work.  I  would  also  mention  a  short  but 
valuable  treatise,  now  out  of  print,  by  the  late  Mr. 
Serjeant  Sellon ;  Dwight's  Theology,  vol.  ii. ;  Ward- 
law's  Discourses ;  Serle's  Horae  Solitariae ;  Lectures 
at  Christ  Church,  Liverpool ;  Scholefield's  Hints ;  Dr. 
Gordon's  Supreme  Godhead  of  Christ;  and  Jones' 
Catholic  Doctrine  of  a  Trinity:  though  to  many  of 
these  authors  I  have  only  been  able  to  refer,  as  iso- 
lated passages  led  me  to  desire  to  know  their  judg- 
ment on  contested  interpretations.  With  respect  to 
the  last,  "  Jones'  Catholic  Doctrine,"  which  contains 
so  much  in  so  brief  a  space,  I  had  not  seen  it  until 
my  Treatise  was  almost  finished.  His  system  of 
proof  is  in  some  respects  similar  to  mine :  but  even 
my  threefold  comparison  in  the  last  chapter  of  this 
work,  which  resembles  his  arrangement  the  nearest, 


PREFACE.  oo 

was  commenced  before  the  possession  of  his  work 
enabled  me  to  enrich  this  and  two  or  three  earlier 
sections  likewise,  with  some  most  apposite  quotations 
gleaned  by  him  from  the  Word  of  God.  I  mention 
this  only  to  show  that  my  collection  of  Scriptural 
evidence  was,  in  the  main,  independent ;  for  in  such 
a  subject,  of  all  others,  claims  of  originality  can  have 
no  place.  Here  eminently,  KUVO,  rd  ruv  <t>ifa>v.  But  while 
speaking  of  other  writers,  may  I  be  permitted  to  urge 
any,  who  do  not  know  them,  to  study  some  essays 
"  On  the  Religions  of  Man  and  the  Religion  of  God," 
by  the  late  Professor  Vinet,  of  Lausanne  ?  *  Space 
alone  prevented  my  quoting  at  the  close  of  this  book 
a  large  portion  of  his  admirable  remarks  on  the  mys- 
teries of  Christianity.  He  is  not  unjustly  called  the 
Chalmers  of  Switzerland;  for  hi  his  hands  the  deep- 
est subjects  bloom  with  life  and  love. 

But  after  all,  our  appeal  must  be  to  One  Book.  I 
have  honestly  tried  to  understand  the  views  of  sincere 
Unitarians ;  but  I  can  come  to  no  other  conclusion, 
than  that  while  sometimes  freely  using  the  language 
of  Scripture  with  respect  to  our  Lord,  they  regard 
Him  only  as  a  most  highly  exalted  and  divinely  en- 
dowed CREATURE.  In  a  word,  to  them  He  is  not 
God.  And  therefore,  on  their  hypothesis,  if  men 
trust  in  Him  for  eternal  salvation,  reposing  their  en- 

*  The  work  is  called  "  Vital  Christianity:  "  and  is  well  translated  by 
an  American  pastor.    It  is  published  in  a  very  cheap  form,  by  W.  Col- 
lins, Paternoster  Row,  London. 
2* 


34  PREFACE. 

tire  confidence  in  Him,  they  are  trusting  in  a  crea- 
ture, which  is  idolatry.  (Jerem.  xvii.  5-8.)  Where- 
as if  they  do  not  so  trust  in  Him,  they  are  rejecting 
the  only  name  under  heaven  given  among  men  where- 
by we  must  be  saved.  (Acts  iv.  12.)  From  this  dis- 
astrous alternative  I  see  no  possible  escape. 

I  rejoice  to  think,  however,  they  are  bound  down 
by  no  definite  creed  of  error.  They  are,  to  use  their 
own  emphatic  expression,  '  a  drifting  body.'  O  that 
it  might  please  God  that  the  movement  amongst  the 
American  Unitarians  might  spread  to  out'  own  land ! 
And  whilst  they  profess  to  draw  their  faith  from  the 
oracles  of  truth,  who  can  despair  of  their  being  brought 
back  to  the  one  flock,  and  the  one  Shepherd?  For 
"  the  law  of  the  Lord  is  perfect,  converting  the  soul ;  " 
"  the  entrance  of  thy  words  giveth  light ; "  "  the  sword 
of  the  Spirit  is  the  word  of  God."  In  the  humble  hope 
that  some  may  be  led  to  search  anew,  and  to  believe 
at  last  the  Scriptures  which  testify  of  Jesus,  these 
pages  have  been  written :  and  utterly  disclaiming  all 
confidence  in  any  other  weapons,  my  one  prayer  is 
that  the  Divine  Spirit  may  cast  down  imaginations 
and  every  high  thing  that  exalteth  itself  against  the 
knowledge  of  God,  and  may  bring  into  captivity  every 
thought  to  the  obedience  of  Christ. 

CHRIST  CHURCH  PARSONAGE, 
HAMPSTEAD,  7th  December,  1859. 


THE  ROCK  OF  AGES. 


CHAPTER  I. 

A  DEEP  conviction  that  many  who  refuse  to  ac- 
knowledge the  Godhead  of  our  Lord  Jesus  Christ, 
have  never  duly  examined  one  line  of  Scriptural  argu- 
ment which  presents  to  my  own  mind  the  most  con- 
clusive evidence  of  this  foundation-truth,  induces  me, 
though  "  in  weakness  and  in  fear  and  in  much  trem- 
bling," to  ask  their  patient  and  prayerful  perusal  of 
this  Treatise.  My  hesitation  arises  not  from  the  least 
doubt  of  the  security  of  the  doctrine ;  but  from  con- 
sciousness how  unequal  I  am  to  do  justice  to  the 
proofs  which  establish  it,  from  a  most  affectionate 
concern  for  the  souls  of  those  to  whom  I  write,  and 
from  a  deep  assurance  that  in  the  rejection  or  cordial 
acceptance  of  this  truth  are  bound  up  the  Johni}i>  3$. 
issues  of  eternal  death  or  eternal  life.  2  John  9. 

I  am  well  aware  that  many  larger  and  more  elabo- 
rate treatises,  written  by  far  abler  advocates,  are  with- 
in their  reach :  but  sometimes,  an  essay  written  by 
a  neighbor  will  be  read  with  courteous  interest  when 
volumes  of  far  deeper  research  are  passed  by.  And 
my  lot  has  been  cast  where  many  Unitarians  *  reside : 

*  I  use  the  word   "  Unitarians  "  as  the  distinctive  name  they  have 


36  THE   ROCK   OF  AGES. 

their  acts  of  kindness  and  benevolence  are  continually 
making  themselves  felt  amongst  us,  and  proofs  are 
multiplied  on  every  side  of  their  own  mental  culture, 
and  of  their  desire  for  the  moral  elevation  of  the 
poor.  Who  that  delights  in  things  lovely  and  of  good 
report  can  refrain  from  loving  their  excellencies?  I 
long  over  them :  and  yet  my  opportunities  of  inter- 
course are  of  necessity  casual  and  limited.  Hence,  if 
it  will  not  seem  presumptuous,  I  know  not  how  better 
to  account  for  my  present  Address  than  in  the  lan- 
guage of  St.  Paul  on  behalf  of  his  kinsmen  —  "  Breth- 
ren, my  heart's  desire  and  prayer  to  God  for 
Israel  is  that  they  might  be  saved." 
Another  motive  weighs  with  me  —  may  I  ask  my 
reader's  forgiveness  for  any  personal  allusion  ?  —  but  I 
believe  few  can  have  passed  through  years  of  more 
incessant  spiritual  conflict  than  myself,  and  this  long 
after  I  had  embraced  the  Gospel  with  the  affections  of 
my  soul.  Apparent  scriptural  contradictions  staggered 
me :  for  I  found  to  my  cost  the  Tempter  could  assail 
us  as  he  assailed  our  Master,  saying,  "It  is 
written."  The  battle  raged  over  the  whole 
field  of  revealed  truth,  though  chiefly  around  the  cen- 
tral fact  of  our  holy  faith,  the  Divinity  of  the  Son  of 
God.  The  Bible  was  my  only  sword,  prayer  my  only 
resource,  until,  through  the  infinite  mercy  of  God, 
those  very  truths  around  which  skeptical  doubts  had 
once  clustered  most  thickly,  became  the  strongest  bul- 
warks to  which,  when  assailed  on  other  points,  I  used 
to  resort.  Since  that  time,  in  the  course  of  my  minis- 
assumed  :  but  under  protest,  that  it  does  not  fairly  set  forth  the  points 
at  issue  betwixt  us,  if  for  no  other  reason,  for  this,  that  we  cleave  to  the 
Unity  of  God  as  tenaciously  as  they. 


THE   ROCK   OF   AGES.  37 

try  during  the  last  ten  years,  I  have  had  many  difficul- 
ties brought  before  me  by  Unitarians  and  others,  but 
scarcely  ever  a  perplexity  which  had  not  been  sug- 
gested to  my  own  mind,  and  over  which  I  had  not 
fought  oftentimes  a  painful  fight.  So  that  at  least  I 
can  say  with  Virgil's  heroine 

"Non  ignara  mail  miseris  succurrere  disco: " 

and  I  can  conceive  no  purer  joy  on  earth  than  that  of 
being  permitted  to  lead  some  other  tempest-tost  spirit 
to  that  faith  where  I  have  found  security  and  peace. 
Those  I  address  will  at  least  find  here  no  artificial 
fencing,  for  I  am  no  trained  swordsman  in  this  contro- 
versy :  but  sometimes  it  has  pleased  God  to  overcome 
gigantic  error,  not  by  the  skilful  gladiator  clad  in  the 
panoply  of  learning,  but  by  a  few  smooth  stones  from 
the  sling  of  a  shepherd  boy. 

And  here  if  any  earnest  student  designs  to  give  me 
his  attention  I  would  ask  him  to  pause,  and  to  pour 
out  his  heart  in  prayer  that  he  may  be  guided  into  all 
truth.     Such  an  inquirer  feels  with  me,  that  eternal 
life  is  wrapt  up  in   "the  knowledge  of  the 
only  true  God,  and  of  Jesus  Christ,  whom 
He  hath   sent ; "    that  "  God   is,  and   that  .He   is   a 
rewarder  of  the   man   that   diligently  seeks 
him ; "    and  will  therefore  feel  no  difficulty 
in   uniting   with   me   in   such  or  such   like  petitions, 
every  clause  of  which  is  taken  from  Scripture :  — 

"Almighty  God,  the  God  and  Father  of  our  Lord 
Jesus   Christ,   who  inhabitest  eternity,   who 
dwellest   in   the  high   and   holy   place,   but 
with  him  also  who  is  of  a  contrite  and  humble  spirit, 
to  revive  the  spirit  of  the  humble,  and  to  revive  the 


88  THE  KOCK   OF   AGES. 

isai.  ivii.  15.  heart  of  the  contrite  ones :  grant  me  to  un- 
Prov.  ii.  5.  derstand  the  fear  of  the  Lord,  and  to  find  the 
job  xi.  7.  knowledge  of  God.  I  cannot  by  searching 
iTim.  i.  17.  find  out  Thee  unto  perfection,  the  King, 
eternal,  immortal,  invisible.  But  look  down  from 
isai  ixiii.  15  heaven,  and  behold  from  the  habitation  of  thy 
holiness  and  of  thy  glory.  Doubtless  thou  art 
my  Father.  Shew  mercy  upon  me,  and  be  gracious 
EX.  xxxiii.  19.  unto  me.  Search  me,  O  God,  and  know  my 
PS.  cxxxix.  heart,  try  me  and  know  my  thoughts,  and 

23, 24.     See  '        J  „     J  .        .    £ 

margin.         see  it  there  be  any  way  01  grief  in  me,  and 

lead  me  in  the  way  everlasting.     I  plead  the  promise 

of  Jesus,  if  ye  being  evil,  know  how  to  give  good  things 

to  your  children,  how  much  more  shall  your  heavenly 

Luke  xi  is     Father  give  the  Holy  Spirit  to  those  that  ask 

PS.  cixiu.  7,    him'     Hear  me  speedily,  O  Lord,  hide  not 

thy  face  from  me  —  thy  Spirit  is  good :  lead 

me.     For  I  ask  in  the  name  of  Jesus,  who  is  able  to 

save  to  the  uttermost  those  that  come  unto  Thee  by 

him,  seeing  He  ever  liveth  to  make  intercession  for 

them,    and   who    hath    said,    whatsoever    ye 

shall  ask  in  my  name,  that  will  I  do,  that 

johnxiv.  13.  the  Father  may  be  glorified  in  the  Son." 

O  solemn  and  blessed  pursuit !     We  are  seeking  the 
Lord.     Strip  the  words,  I  pray  you,  of  every  unmean- 
ing association,   and  yield  your  whole  being,  under- 
standing,  heart,   conscience,   will,   to    the   momentous 
inquiry.     Let  us  humble  ourselves  with  the  recollec- 
tion, "  Verily,  thou  art  a  God  that  hidest  thy- 
5>  self,  O    God   of  Israel,  the  Saviour."     Let 
us  encourage  ourselves    with   the   quickly  succeeding 
assurance,    "  I   said   not   unto   the   seed   of 
Jacob,  seek  ye  me  in  vain."     Thus  though 


THE  ROCK   OP   AGES.  39 

there  will,  there  must  be  in  the  self-revelation  of 
Him,  whose  ways  are  past  finding  out,  mysteries 
beyond  the  reach  and  range  of  our  finite  capacities, 
all  necessary  and  saving  knowledge  is  promised  to 
the  humble  student;  for  the  words  of  the  Psalmist 
have  lost  nothing  of  their  significance  by  the  lapse 
of  time,  "  Though  the  Lord  be  high  yet  hath  He 
respect  unto  the  lowly,  but  the  proud  he  pg  cxxxTiii 
knoweth'afar  off,"  and  again,  "The  Lord  6. 
is  nigh  unto  them  that  are  of  a  broken 

.Ps.  xxxiv.  18. 

heart,  and  saveth  such  as   be  01  a  contrite 
spirit." 

These  words  point  to  a  preparation  of  the  heart.  I 
ask  not  then,  my  friends,  that  you  should  inquire  first 
of  all  into  the  nature  of  God's  mysterious  Being,  the 
Divinity  of  Jesus  Christ,  and  the  personality  of  the 
Holy  Spirit.  There  is  a  prior  investigation  which  de- 
mands your  earnest  heed,  and  which  pursued  with 
prayerful  study  of  the  word  of  God,  will  by  his  grace 
awaken  and  cultivate  that  disposition  of  mind  which 
is  fitted  for  the  after  inquiry.  Starting  from  those 
truths  you  acknowledge,  What,  I  ask,  is  your  relation 
to  God,  what  your  position  before  Him  as  recorded  in 
Scripture  ? 

You  admit  that  God  is  the  Supreme  Creator  and 
Father,  and  Governor,  and  Judge  of  all  men.  You 
confess  that  He  is  infinitely  holy,  and  just,  and  good. 
You  acknowledge  that  He  is  himself  perfect  love,  and 
must  of  necessity  require  the  perfect  love  of  his  crea- 
tures for  the  sake  of  his  own  glory  and  of  their  happi- 
ness. That  grand  epitome  of  his  righteous  code  of 
government  commends  itself  to  your  inmost  conscience, 
"  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart, 


40  THE   BOCK   OP   AGES. 

Mat.  xxii.  anc^  with  all  thy  soul,  and  with  all  thy 
strength:  and  thou  shalt  love  thy  brother 
as  thyself."  If  you  look  higher  than  man  to  the  pure 
intelligences  around  the  throne  of  glory,  you  can  con- 
ceive no  other  law  binding  together  the  perfect  society 
of  heaven.  It  is  the  utterance  of  the  mind  of  the 
blessed  God.  But  now,  looking  abroad  as  a  practical 
and  thoughtful  man  upon  the  world  as  it  is,  what 
meets  your  eye?  selfishness,  misery,  discord,  enmity, 
rebellion,  in  one  word,  sin.  Some  sights  of  woe 
move  you  to  compassionate  tears,  and  your  heart  is 
wrung  for  the  calamities  of  human  kind ;  some  deeds 
of  rapine  excite  in  you  a  righteous  indignation,  and 
you  exclaim  "  such  atrocities  worthily  deserve  to 
be  punished."  You  are  pitiful  and  you  are  just. 
But  remember  your  sense  of  pity  and  of  equity  is 
only  a  faint  reflection  from  that  in  the  bosom  of 
Lam.  m.  22.  the  .infinite  Jehovah.  His  compassions  fail 
PS.  cxix.  not-  His  righteousness  is  everlasting.  He 
is  Father,  and  Legislator,  and  Judge  in 
one.  Sin  violates  every  obligation :  it  wounds  the 
heart  of  the  eternal  Father.  Listen  to  his  pathetic 
appeal,  "  Hear,  O  heavens,  and  give  ear  O  earth, 
for  the  Lord  hath  spoken :  I  have  nourished 
and  brought  up  children  and  they  have  re- 
belled against  me."  It  sets  at  nought  the  wise  regula- 
tions of  the  Lawgiver.  He  complains,  "  I  gave  them 
my  statutes,  and  shewed  them  my  judgments,  which 
if  a  man  do  he  shall  even  live  in  them  ;  notwithstand- 
ing the  children  rebelled  against  me,  they  walked  not 
Eze.  xx.  11  m  mv  statutes,  neither  kept  my  judgments  to 
do  them."  It  is  provoking  the  judicial  con- 
demnation of  Him  who  nowT  expostulates,  "  Knowest 


THE  ROCK  OF  AGES.  41 

thou  not  that  the  goodness  of  God  leadeth  thee  to  re- 
pentance, but  after  thy  hardness  and  impenitent  heart 
treasurest  up  unto  thyself  wrath  against  the  day  of 
wrath  and  revelation  of  the  righteous  judgment  of 
God,  who  will  render  to  every  man  accord-  .. 
ing  to  his  deeds." 

To  inquire  then  what  is  the  nature  of  sin,  its  char- 
acter, course,  and  issue,  is  only  the  part  of  a  rational, 
intelligent  being.  But  herein,  especially,  it  behooves  us 
to  lay  aside  all  prejudice  and  pride,  to  remember  how 
distasteful  all  revelations  of  our  own  corruptions  must 
be  to  the  natural  heart,  and  to  reflect  that  the  plague, 
the  diagnosis  of  which  we  would  learn,  itself  impairs 
our  perceptive  faculties.  Here  then,  let  us  humble  our- 
selves as  a  little  child.  Here,  as  we  open  the  Mat.  xvm.  3, 
sure  word  of  God,  let  us  answer  with  Samuel 
of  old,  "  Speak,  Lord,  for  thy  servant  hear-  l  Sam- m- 9- 
eth."  And  here,  if  the  probe  cut  deep,  let  us  be  as- 
sured, "  Faithful  are  the  wounds  of  a  friend,"  proy  xxyi, 
and  loving  is  the  correction  of  a  Father  who 

smites  that  he  may  heal  and  "bind  up  the 

•L    i        •     -L     ^ »  Isai- lxi- L 

broken  in  heart. 

This  evil  of  sin  is  not  superficial,  but  radical.     It 
pervades  human  life  from  the  cradle   to   the   grave. 
Behold,  I  was  shapen  in  iniquity  and  in  sin   Ps.  u.  5. 
did  my  mother  conceive  me.     The  thought  Proy.xxiv.  9. 
of  foolishness  is  sin.     Foolishness  is  bound  up  in  the 
heart  of  a  child.     The  imagination  of  man's  Prov.  xxii.  15. 
heart  is  evil  from  his  youth.     The  heart  is  Gen.  vm.  21. 
deceitful   above   all    things    and   desperately  Jer.  xvii.  9. 
wicked.     From  within,  out  of  the  heart,  proceed  evil 
thoughts    ...    all  these  evil  things  come  Markvii 
from  within  and  defile  the  man.  21~23> 


42  THE   ROCK   OF   AGES. 

This  evil  is  not  partial,  but  universal.     None  have 

Ecci.  vii.  20.   escaped  from  it.     "  There  is  not  a  just  man 

Rom.iii.  10.    upon  earth  that  doeth  good  and  sinneth  not." 

19.    There  is  none  righteous,  no  not  one.     All 

23.    the  world  becomes  guilty  before  God.     All 

have  sinned  and  come  short  of  the  glory  of  God. 

This  evil  is  not  self-remedial ;  but  so  far  as  lies  in 
jer.  xxx.  15.  man,  incurable.  Who  can  bring  a  clean 
jobxiv. 4.  thing  out  of  an  unclean?  Not  one.  How 
job  xxv.  4.  then  can  man  be  justified  with  God  ?  or  how 
can  he  be  clean  that  is  born  of  a  woman  ?  Can  the 
Ethiopian  change  his  skin,  or  the  leopard  his  spots  ? 

jer  xffi  23    *nen  mav  JQ  a^so  ^°  g°°d  that  are  accus- 
tomed to  do  evil. 

Gen.  ii.  17.          This  evil  is  fatal.     "  In  the  day  thou  eat- 
est  thereof,  dying  thou  shalt  die,"  was  the 
warning  of  faithful  love  to  Adam,  and  upon  the  fall 
moral  and   spiritual  death  marched  like  a  pestilence 
through  man's  noble  soul.     The  land  was  as  the  gar- 
den of  Eden  before  it,  and  behind  it  a  desolate  wil- 
derness.    Hence  disease  and  decay,  those  symbols  of  a 
James  i  i      ^eePer  malady.     And  sin  when  it  is  finished 
bringeth  forth  death.     Death  passes  upon  all 
men,  for  that  all  have  sinned.     And  to  those  who  die 
in  their  sins,  this  death  of  the  body  is  the 

Rom.  v.  12. 

awful  introduction  of  that  second  death,  when 
Rev.  xx.  14     "  whosoever  not  found  written  in  the  book  of 

life  is  cast  into  the  lake  of  fire." 
Let  us  then  return  to  the  question  what  is  our  own 
position  by  nature  before  God  ?  (O  merciful  Father, 
teach  me  who  write  and  those  who  read  these  lines  to 
know  ourselves  !)  Does  not  that  law  of  perfect  love 
condemn  us?  does  it  not  bring  us  in  guilty  before 


THE  ROCK  OF  AGES.  43 

Him  whose  eyes  are  as  a  flame  of  fire  ?  have  not  we 
rebelled  against  the  majesty  of  Jehovah  ?  have  we  not 
deeply  wounded  the  paternal  heart  of  Him  who  is  in- 
finite love  ?  Alas,  we  have  not  escaped  this  universal 
corruption.  We  are  convicts,  self-condemned.  We 
are  sinners.  Oh,  to  realize  the  true  meaning  of  the 
word?  When  a  man  sins  against  his  fellow,  a  child 
against  his  parent,  a  servant  against  his  master,  we 
appreciate  the  guilt.  But  who  shall  estimate  the  in- 
gratitude of  sin  against  God  ?  All  other  facts  are 
trivial  compared  with  this  —  we  are  sinners  —  for  sin 
uncleansed  and  unchecked  is  present  defilement  and 
final  death. 

Such  is  our  position :  a  humiliating  one  in  truth  to 
the  awakened  conscience :  guilty,  and  therefore  crav- 
ing pardon;  weak,  and  therefore  casting  about  for 
help ;  in  darkness,  and  therefore  crying  out  for  light.1 
What  must  I  do  to  be  saved  ?  until  this  is  answered, 
every  other  question  is  a  grand  impertinence  —  saved 
from  sin,  its  guilt,  its  power,  its  issue?  Lord,  to 
whom  shall  we  go?  the  cry  pierces  heaven,  and 
reaches  the  throne  of  the  Eternal.  Lord,  to  whom 
shall  we  go?  and  the  response  is  given  in  the  lively 
oracles  of  truth :  "  There-  is  no  God  else  beside  me, 
a  just  God  and  a  Saviour,  there  is  none  beside  me. 
Look  unto  me  and  be  ye  saved  all  the  ends  Isa  xlv  2i 
of  the  earth,  for  I  am  God  and  there  is  none  22- 
else." 


44  THE   ROCK   OF   AGES. 


CHAPTER   II. 

AND  this  brings  me  to  the  first  great  proposition  I 
would  establish  — 

That  Scripture,  in  the  Old  and  the  New  Testament 
alike,  detaches  our  ultimate  confidence  from  man,  the 
creature,  and  attaches  it  to  Grod,  the  Creator. 

This  is  enforced  by  three  parallel  lines  of  truth,  (1) 
by  contrasting  the  sinfulness  and  feebleness  of  mortal 
man  with  the  goodness  and  omnipoteuce  of  the  Eter- 
nal Jehovah ;  (2)  by  direct  prohibition  and  precept ; 
(3)  by  declaration  of  the  awful  jealousy  of  the  Creator 
if  any  creature  usurp  His  position  in  our  affiance  and 
in  our  regard. 

(1)  The  most  casual  glance  at  the  contrast  testi- 
mony of  Scripture  might  convince  us  that  such  is  the 
design  of  God. 

Scripture  Testimony  of  Man.  Scripture  Testimony  to  God. 

1.  1. 

We  are  but  of  yesterday  Thou    art    from    everlasting.  —  Ps. 

xciii.  2. 
And  know  nothing  All  things  naked  to  his  eyes.  —  Beb. 

iv.  13. 

Because  our  days  upon  earth  are  a    He  inhabiteth  eternity.  —  Isai.  Ivii. 
shadow. — Job  viii.  9.  15. 

2.  2. 

Ye  are  not  able  to  do  that  thing    With  God  all  things  are  possible. — 
which  is  least.  —Luke  xii.  26.  Mat.  xix.  26. 


THE   ROCK    OF    AGES. 


45 


Scripture  Testimony  of  Man. 


Scripture  Testimony  to  God. 


Thou  art  upon  earth.  —  Ecc.  v.  2.         God  is  in  heaven.  —  ib. 


We  that  are  in  this  tabernacle  do 
groan,  being  burdened.  — 2  Cor. 
v.  4. 

Them  that  dwell  in  houses  of  clay, 

Whose  foundation  is  in  the  dust, 
Which  are  crushed  before  the  moth. 

—  Job  iv.  19. 

5. 
The  thoughts  of  man  —  are  vanity. 

—  Ps.  xciv.  11. 

Let  not  the  wise  man  glory  in  his 
wisdom. — Jer.  ix.  23. 

He  turneth  wise  men  backward  and 
maketh  their  knowledge  fool- 
ish. —  Isai.  xliv.  25. 


4. 

He  stretcheth  out  the  heavens  as  a 
curtain,  and  spreadeth  them  out 
as  a  tent  to  dwell  in.  —  Isai.  xl. 
22. 

The  heaven  of  heavens  cannot  con- 
tain thee.  —  1  Kings  viii.  27. 

God  is  a  Spirit.  —  John  iv.  24. 

The  Lord  God  omnipotent.  —  Rev. 
xix.  6. 

5. 
The  counsel  of  Jehovah  standeth 

for  ever, 
And  the  thoughts  of  his  heart  to  all 

generations.  —  Ps.  xxxiii.  11. 
The  immutability  of  his  counsel.  — 

Heb.  vi.  17. 


All  flesh  is  grass,  and  all 
The  goodliness  thereof  as  the  flower 
of  the  field.  —  Isai.  xl.  6. 

7. 

There  is  none  righteous,  no,  not  one. 
—Rom.  iii.  10. 


The  eternal  God.—  Deut.  xxxiii.  27. 
The  glory  of  Jehovah  shall  endure 
for  ever — Ps.  civ.  31. 

7. 
There  is  none  holy  as  Jehovah. — 

1  Sam.  ii.  2. 
There  is  none  good  but  one,  that  is 

God.  —  Mat.  xix.  17. 


The   heart  is    deceitful    above    all     God  is  light  and  in  Him  is  no  dark- 


things, and  desperately  wicked, 
Who  can  know  it  ?  —  Jer.  xvii.  9. 


ness  at  all.  —  1  John  i.  5. 
I  the  Lord  search  the  heart. — Jer. 

xvii.  10. 
Man  looketh  on   the  outward  ap-    But  the  Lord  looketh  at  the  heart. 


pearance.  —  1  Sam.  xvi.  7. 


—  1  Sam  xvi.  7. 


A  man  that  shall  die.  —  Isai.  li.  12. 


Who    only    hath    immortality.  —  1 
Tim.  vi.  16. 


10.  10. 

In  Him  we  live  and  move  and  have    The  Father  hath  life  in  Himself.  — 
our  being.  —  Acts  xvii.  28.  John  v.  26. 


46  THE  KOCK   OF   AGES. 

Scripture  Testimony  of  Man.  Scripture  Testimony  to  God. 

11.  11. 

Woe  to  him  that  striveth  with  his    I  have  made  the  earth  and  created 
Maker!     Shall  the  clay  say  to  man  upon  it.  —  Isai.  xlv.  12. 

Him  that  fashioneth  it,   What    He  fashioneth    the    hearts  (of  the 
makest  Thou?  —  Isai.  xlv.  9.  sons    of   men)    alike.  —  Psalm 

xxxiii.  15. 

12.  12. 

0  Israel,  thou  hast  destroyed  thyself.    But  in  me  is  thy  help.  —  ib. 
—  Hosea  xiii.  9. 

This  testimony  might  be  almost  indefinitely  pro- 
longed ;  the  above  may  suffice.  But  I  would  venture 
to  draw  your  attention  to  three  or  four  passages,  where 
the  contrast  is  forced  upon  our  notice  by  the  sacred 
writer  himself. 

If,  for  example,  we  turn  to  the  prayer  of  Moses, 
he  reposes  supreme  trust  in  the  Eternal  — "  Lord, 
Thou  hast  been  our  dwelling  place  for  all  genera- 
tions.  Before  the  mountains  were  brought  forth  or 
ever  thou  hadst  formed  the  earth  and  the  world, 

ps  xc  i        even   ^rom   evei>lastmg   to   everlasting,   thou 
art  God,  —  "  and  contrasts  this  immutability 
of  the  Most  High  with  the  brief  life  of  men  —  "  They 
are  as  a  sleep :   in  the  morning  they  are  like  grass 
which  groweth  up.     In  the  morning  it  flour- 
isheth,  and  groweth  up  ;  in  the  evening  it  is 
cut  down  and  withereth."  *     This  was  the  lesson  so  of- 
ten and  so  painfully  taught  Israel  of  old,  by  a  Father's 
solemn  chastisements  and  forgiving  love.     From  fre- 
quent expostulations  I  select  one :  —  "Woe  to  them 
that  go  down  to  Egypt  for  help,  and  stay  on  horses, 

*  I  would  pray  the  reader  to  compare  the  way  in  which  this  same 
figure,  this  parable  to  all  nations,  is  enlarged  upon,  Isai.  xl.  6-8,  and  is 
enforced  in  the  New  Testament,  1  Pet.  i.  24;  James  i.  10. 


THE  BOCK  OP  AGES.  47 

and  trust  in  chariots,  because  they  are  many,  and  in 
horsemen  because  they  are  very  strong,  but  they  look 
not  unto  the  Holy  One  of  Israel,  neither 

Is  til*  xxxi*  1. 

seek   the   Lord."     And  what  is   the  reason 
given  ?     "  Now  the  Egyptians  are  men  and 
not    God,   and   their   horses   flesh,   and   not 
Spirit."     And  what   is   the   urgent   entreaty  founded 
thereon  ?     "  Turn  ye  unto  Him,  from  whom 
the  children  of  Israel  have  deeply  revolted." 
Again,  this  message  is  sent  to  captive  Zion :   "  I,  even 
I  am  He  that  comforteth  you.     Who  art  thou,  that 
thou  shouldest  be  afraid  of  a  man  that  shall  die,  and  of 
the  son  of  man  which  shall  be  made  as  grass,  and  for- 
gettest  the  Lord  thy  Maker  that  hath  stretch-  Isai  u  12  & 
ed  forth  the  heavens  and  laid  the  foundations  13-  ****-&• 
of  the  earth."     Observe,  in  all  these  passages,  how 
much  stress  is  laid  on  the  creative  power  of  God  as 
proof  of  his  infinite  preeminence.     The  Maker  alone 
is  mighty  to  save.     And  if  it  be  so  in  temporal  de- 
liverances, how  much  more  in  respect  of  that  eternal 
salvation  which    must    engross  the  regards   of  every 
thoughtful  man,  seeing  that  the  Psalmist  says  of  the 
rich  men  of  earth,  "  None  can  by  any  means  redeem 
his  brother,  nor  give   to  God  a  ransom  for 
him,  —  for  the  redemption  of  their   soul  is 
precious."  "  But  God,"  as  he  shortly  after  cries  in  the 
rebounding  exultation  of  faith,  "  God  will  redeem  my 
soul  from  the  power  of  the  grave,   for  He 
shall  receive  me." 

(2)  Furthermore,  the  prohibitions  and  precepts  are 
direct  and  express.  "  Put  not  your  trust  in  princes 
nor  in  the  son  of  man  in  whom  there  is  no  help.  His 
breath  goeth  forth,  he  returneth  to  his  earth,  in  that 


48  THE   BOCK   OF    AGES. 

very  day  his  thoughts  perish.  Happy  is  he  that  hath 
the  God  of  Jacob  for  his  help,  and  whose  hope  is  in 
the  Lord  his  God,  which  made  heaven  and  earth,  the 

PS  cxM  3-    sea>  anc^  a^  *na^  fcnerem  &»  wno  keepeth  truth 
for  ever."     So  again,  Isaiah  having  spoken 
of   the   fear  of  the   Lord,    and    of   the   glory    of   his 
Majesty,  says  :  "  Cease  ye  from  man,  whose  breath  is 
in  his   nostrils,  for  wherein  is  he  to  be  ac- 
counted  of?"       I   need   not   multiply   pas- 
sages to  prove  that  the  explicit  commands  of  Scripture 
with  one    consentient   voice  require   in  the  words  of 
St.   Peter,  that  our   "  faith  and  hope  be   in 


(3)   But  nothing  can  prove  this  fundamental  truth 

more    solemnly   than   the  words  heard   by  Moses  on 

Sinai,  "  Thou  shalt  worship  no  other  God.     For  the 

Lord,   whose   name  is  Jealous,   is  a  jealous 

'  God."     Jealousy,  as   usually  understood,  is 

that  peculiar  uneasiness  which  arises  from  the  fear  that 

another  may  rob  us  of   our   due  honor  or   affection. 

And  with  fallen  man  towards  his  fallen  fellows  this  at- 

tribute of  our  being,  from  taking  an  exaggerated  view 

of  our  own  rights  and  claims,  from   unduly  depreci- 

ating   those  of   others,   and   frequently  from  unjustly 

suspecting  their  innocent  conduct,  becomes  the  readiest 

vent  for  the  outflowings  of    selfishness.      And  hence 

the  ill  name  of  jealousy.     But  not  always  even  among 

men.     Thus  we  speak  of  a  man,  jealous  for  the  fair 

name  and  best  interests  of  his  friend  ;  as  St.  Paul  says 

of  the  Corinthians,  "  I  am  jealous  over  you 

with    Godly    jealousy."     And   thus    a   man 

may  be    justly  jealous  of   his   own   reputa- 

tion,   that  "good   name  which   is  rather  to 


THE  ROCK   OP   AGES.  49 

be  chosen  than  great  riches."  In  this  use  it  is  closely 
allied  to  self-respect,  and  springs  from  a  due  sense  of 
our  own  position  and  powers,  of  the  claims  which  we 
have  upon  others,  and  of  those  mutual  obligations, 
domestic,  social,  national,  which  lie  upon  us  all.  Now, 
in  a  sinless  world,  this  estimate  would  be  exactly  true, 
and  these  requirements  every  moment  perfectly  satis- 
fied. But  when  sin  breaks  in,  the  claims  of  man  on 
man  are  violated  :  and  justice  of  necessity  conceives  a 
holy  anger  and  a  pure  indignation  at  that  which  is 
unjust  and  unequal.  We  see  a  broken  fragmentary 
image  of  it  in  man,  like  the  sun  struggling  through 
mist,  and  reflected  on  agitated  waters.  But  in  God 
it  is  without  fault,  or  flaw,  or  cloud.  He  has  an 
absolutely  perfect  knowledge  of  his  own  supreme 
majesty  and  goodness  :  He  forms  an  absolutely  perfect 
estimate  of  the  claims  that  supremacy  has  on  his 
creatures  :  and  He  conceives  an  absolutely  perfect 
jealousy  when  those  obligations  are  set  at  nought. 

Now,  the  Lord  declares  Himself  to  be  Self-Existent 
from  eternity,  Omnipresent,  Immutable,  Almighty, 
Incomprehensible,  Omniscient,  the  Good  One,  the 
Holy  One,  the  Creator,  Preserver,  and  Administrator 
of  all  things  in  heaven  and  earth,  the  Searcher  of 
hearts,  and  the  Most  High  Judge  of  all.  These 
attributes,  indeed,  would  appertain  to  Him  as  govern- 
ing a  world  which  sin  had  never  defiled,  and  sorrow 
never  darkened,  and  death  never  desolated.  But 
when  man  had  broken  his  commands,  and  trodden  the 
seductive  paths  of  disobedience  and  guilt,  the  Lord 
gives  a  farther  and  deeper  revelation  of  his  Divine 
goodness  and  grace.  He  reveals  himself  as  the  Alone 
Being  who  forgives  iniquity,  transgression,  and  sin, 


50  THE   KOCK   OP  AGES. 

as  the   Alone  Refuge  for  the  fugitive,  as  the  Alone 
Saviour,  Deliverer,  and  Redeemer  of  his  people, 
isai  xxvi  4        Further,  He  claims  the  supreme  depend- 
x62o  ?i  and'  encei  love,  worship,  and  service  of  his  crea- 
v.  29.  tures.     This  you  would   not   for   a  moment 

deny,  so  that  you  could  without  scruple  subscribe  to 
the  language  of  the  Church  of  England,  "  my  duty  to 
God  is  to  believe  in  him,  to  fear,  him,  and  to  love  him 
with  all  my  heart,  with  all  my  mind,  with  all  my 
soul,  and  with  all  my  strength ;  to  worship  him,  to  give 
him  thanks,  to  put  my  whole  trust  in  him  ;  to  call 
upon  him,  to  honor  his  holy  name  and  his  word, 
church  an.d  to  serve  him  truly  all  the  days  of  my 

Catechism.        life." 

But  how  does  He  regard  it  if  any  creature  usurp 

his  rightful  prerogatives  and  steal  away  the  homage  of 

our  hearts  from  Him  who  says,  "  I  am  Jehovah  ;  that 

is  my  name  :  and  my  glory  will  I  not  give  to 

Isai.xlii.8.  Y         0,,        T  J    '  •       Ai        i 

another  r  .Let  me  answer  in  the  language 
of  Scripture  :  —  "  Thus  saith  the  Lord,  cursed  be  the 
man  that  trusteth  in  man,  and  maketh  flesh  his  arm, 
and  whose  heart  departeth  from  the  Lord  :  for  he  shall 
be  like  the  heath  in  the  desert,  and  shall  not  see  when 
good  cometh  ;  but  shall  inhabit  the  parched  places 
in  the  wilderness,  in  a  salt  land  and  not  inhabited. 
Blessed  is  the  man  that  trusteth  in  the  Lord,  and 
whose  hope  the  Lord  is  :  for  he  shall  be  as  a  tree 
planted  by  the  waters,  and  that  spreadeth  out  her  roots 
by  the  river,  and  shall  not  see  when  heat  cometh,  but 
her  leaf  shall  be  green  ;  and  shall  not  be  careful  in  the 

year  of   drought,   neither   shall   cease   from 

Jer.  xvii.  5-8.       -IT  P      .,  ,, 

yielding  fruit. 
It   is   impossible  in  a  brief  treatise  to   exhibit  the 


THE  ROCK   OP  AGES.  51 

strength  of  this  declaration.  These  verses  do  not  stand 
isolated  from  the  rest  of  Scripture.  They  only  gather 
up  and  present  to  us,  in  a  few  words,  its  concurrent 
testimony  from  Genesis  to  Revelation.  (O  Lord, 
cleanse  Thou  the  thoughts  of  our  hearts  from  all  crea- 
ture confidence,  hy  the  inspiration  of  thy  Holy  Spirit, 
that  we  may  perfectly  love  Thee,  and  worthily  mag- 
nify thy  Holy  Name  !)  For  this  truth  stands  on  the 
fore-front  of  the  temple  of  Religion  :  "  I  am 
God,  and  there  is  none  else."  The  dedica- 
tion stone  bears  this  golden  inscription  —  "To  the 
Alone  Supreme,  Eternal  Jehovah."  And  as  you  bow 
low  within  its  holy  precincts,  this  is  the  first  and  great 
commandment  —  "  Thou  shalt  have  none  other  Gods 
but  Me."  And  the  response  of  every  faithful  wor- 
shipper is  in  the  spirit  of  the  Levitical  adoration  — 
"  O  Lord  our  God,  blessed  be  thy  glorious  name, 
which  is  exalted  above  all  blessing  and  praise.  Thou, 
even  thou,  art  Lord  alone  :  thou  hast  made  heaven,  the 
heaven  of  heavens,  with  all  their  host,  the  earth,  and 
all  things  that  are  therein,  the  seas,  and  all  that  is 
therein,  and  thou  preservest  them  all ;  and 
the  host  of  heaven  worshippeth  Thee.  Thou 
art  the  Lord."  Such  adoration  as  is  reechoed  in  the 
courts  of  heavenly  glory  — "  Thou  art  worthy,  O 
Lord,  to  receive  glory  and  honor  and  power ;  for 
thou  hast  created  all  things,  and  for  thy  pleas- 

ru  J  »  Re*- iv- n- 

ure  they  are,  and  were  created. 


52  THE  BOCK    OF  AGES. 


CHAPTER  III. 

I  WOULD  proceed  then  to  my  second  proposition  :  — 

That  Scripture,  in  the  Old  and  New  Testament  alike, 
requires  us  to  repose  our  ultimate  confidence  in  the  Lord 
Jesus  Christ. 

Or  in  other  words,  I  maintain  that  Scripture  brings 
before  us  One  mysterious  Person,  the  Son  of  God,  the 
Son  of  man,  in  wondrous  union  with  the  Father,  but 
of  distinct  personality  from  the  Father,  to  whom  all 
these  Divine  attributes  are  ascribed,  and  who  claims 
and  receives,  without  protest,  yea,  as  his  just  and  in- 
alienable right,  equal  trust,  adoration,  love,  and  service, 
with  him  who  says,  "  I  am  Jehovah,  my  Name  is  Jeal- 
ous, and  my  glory  will  I  not  give  to  another." 

That  the  personality  of  the  Father  and  the  Son  is 
distinct,  and  that  they  are  neither  to  be  identified  nor 
confounded,  is  so  self-evident  a  truth,  and  is  so  seldom 
denied  by  those  to  whom  I  write,  that  two  or  three 
Scripture  proofs  will  abundantly  suffice.  At  his  bap- 
tism and  transfiguration  the  voice  of  the  Father  was 
Mat  m  17  heard  saying  of  him,  "  This  is  my  beloved 
andxvii.s'  gon?  m  wnom  I  am  weu  pleased."  Jesus 

addresses  his    Father  in  prayer.     Jesus  says,    "  It  is 

written  in  your  law,  The  testimony  of  two  men  is  true. 

John  yiu.  17,  ^  am  one  tnat  ^ear  witness  of  myself,  and  the 

Father  that  sent  me  beareth  witness  of  me :  " 


THE  ROCK  OP  AGES.  53 

and  further,  which  is   incontrovertible  evidence  —  for 
the  will  is  the  essence  of  personality —  "  I  came  down 
from  heaven  not  to  do  mine  own  will,  but  the 
will  of  him  that  sent  me."     But  the  tenets 
of  Noetus  and  Sabellius,  who  denied  this  truth,  are  so 
rarely  affirmed  by  Unitarians,  that  with  this  brief  no- 
tice I  may  at  once  proceed  to  bring  scriptural  testimony 
of  all  Divine  attributes  being  predicated  of  the  Son. 

For  is  the  Father  Eternal  ?  Bethlehem  was  the  pre- 
dicted birthplace  into  our  world  of  One  "  whose  goings 
forth  have  been  from  of  old,  from  everlasting."  Micah  v  2. 
The  word  who  was  made  flesh  and  dwelt 
among  us  "  was  in  the  beginning  with  God  : "  John  i.  2  &  14. 
and  Himself  assumes  the  incommunicable 
coeternal  Name,  I  AM.  And  He  who  ap-  John™-59- 
peared  in  vision  to  John  in  Patmos  like  unto  the  Son  of 
man,  declares,  "  I  am  Alpha  and  Omega,  the  beginning 
and  the  ending,  which  is,  and  which  was,  and  which  is 
to  come,  I  am  the  first  and  the  last.*  I  am  Rey  }  8, 13, 
He  that  liveth  and  was  dead,  and  behold  I  17)18' 

,.         -  „  Of.  ch.ii.8. 

am  alive  for  evermore. 

Is  the  Father    Omnipresent?     Jesus  says,  "Where 
two  or  three  are  gathered  together  in   my 

_    .  •Tf»t  »»  Mat.  XTIII.  20. 

name  there  am  I  in  the  midst  of  them. 
"  There  I  am,  not  there  I  will  be,  referring  to  his  Di- 
vine presence  at  all  times.  Two  or  three  of  his  people 
(says  Scott)  may  be  thus  met  together  in  ten  thousand 
places  all  over  the  earth  at  the  same  time,  this  must 
therefore  be  allowed  to  be  a  direct  assertion  of  his  om- 
nipresent Deity.  Again, '  Lo,  I  am  with  you 

x      ru  J       X>  \^  U  >       T    Mat.  xviii.  20. 

alway,  even  unto  the  end  of  the  world.      Is 

*  "  The  strongest  assertion  that  eternity  past  and  to  come  belongs  to 
Himself."  —  Dwight.    Compare  Isai.  xlviii.  12. 


54  THE  ROCK   OP  AGES. 

not  this  a  positive  declaration  that  He  is  with  the 
apostles  and  succeeding  ministers  always  unto  the  end 
of  the  world  ?  But  who  can  be  so  in  all  the  separate 
and  distinct  regions  in  whiih  they  preached  and  do 
preach,  except  that  Divine  Being  who  filleth  all  things, 
that  Divine  Essence  which  occupies  all  space,  that  God 
who  is  a  Spirit."  * 

Heb.  xiii.  8.  -^s  ^e  Father  Immutable  f  "  Jesus  Christ 
Heb  i  8  10  **  ^e  same  yester(lay,  to-day,  and  forever," 

'  and,  "  Unto  the  Son  He  saith, Thou, 

Lord,  ....  art  the  same,  and  thy  years  shall  not  fail." 
Is  the  Father  Almighty?      Creation  demands  om- 
john  i.  8.       nipotence  —  "  All  things  were  made  by  him." 
The  sustentation  of  all  things  demands  om- 
nipotence — "  By   him   all   things   consist." 
Universal  government  demands  omnipotence  —  "  All 
Mat.  xxvffi.     authority  in  heaven  and  earth  is  given  unto 
him."     Coextensive  operation  with  God  the 
Father  in  a  boundless  empire  demands  omnipotence, 
and  Jesus   Christ,   when   explaining  his   words,   My 

*  Sellon's  Treatise  on  the  Deity  of  Christ,  p.  22.  The  Unitarian  sug- 
gestion that  the  end  of  the  world  signifies  the  end  of  the  Jewish  age,  while 
it  does  not  disprove  the  above  argument,  for  such  unfailing  presence  of  a 
mere  man  with  his  apostles  in  their  wide-spread  evangelistic  labors  was  as 
impossible  for  forty  years  as  for  eighteen  centuries,  is  negatived  by  the 
only  other  instances  of  St.  Matthew's  use  of  this  phrase  i]  ovvT&eia  TOV 
aZuvof,  ch.  xiii.  39,  40,  49,  where  it  plainly  indicates  the  final  day  of  judg- 
ment :  and  ch.  xxiv.  3,  where  a  careful  consideration  of  the  twofold  ques- 
tion of  the  disciples,  founded  on  the  twofold  declaration  ch.  xxiii.  38,  39, 
and  of  the  twofold  answer  it  receives,  proves  that  the  end  of  the  world 
respects  the  second  advent  of  Christ  in  glory.  The  further  suggestion  that 
the  promise,  "  Lo,  I  am  with  you  alway,"  was  fulfilled  to  St.  Paul  and 
others  by  the  invisible  bodily  presence  of  Christ  is  refuted  by  St.  Peter, 
who  says  of  him,  "  Whom  the  heaven  must  receive  until  the  times  of  the 
restitution  of  all  things  "  —  Acts  iii.  21,  and  by  Christ  Himself,  who  says, 
"  And  now  I  am  no  more  in  the  world  "  — John  xvii.  11.  See  D  wight  on 
this  passage. 


THE   ROCK   OF   AGES.  55 

Father  worketh  hitherto  and  I  work,  declares,  "  What 
things  soever  He  (the  Father)  doeth,  these  Johnv.i7- 
also  doeth  the  Son  likewise."  And  a  careful  19> 
comparison  of  Rev.  i.  8,  with  v.  13,  17,  ch.  ii.  8,  xxii. 
13,  need,  as  it  seems  to  me,  leave  no  doubt  upon  our 
mind  that  the  Son  of  man  declares  of  himself,  "  I  am 
the  Almighty." 

Is  the  Father  Himself  Incomprehensible  while  com- 
prehending all  things?     St.  Peter   said  to  our   Lord 
absolutely,   without   qualification,  and   with   reference 
to  that   prerogative  of  omniscience,  heart-knowledge, 
"Lord,    Thou    knowest   all    things."     And 
Christ  Jesus  says  of  himself,  "  No  man  know- 
eth  the  Son  but  the  Father,  neither  knoweth  any  man 
the  Father  save  the  Son,  and  he  to  whom  the 
Son   will  reveal   Him."       "  In  this  passage 
both  the  omniscience  and  incomprehensibility  of  Christ 
are  declared  by  himself.     He  who  knows  the  Father 
is  omniscient  ;  He  who  is  known  only  by  the 
Father  is  incomprehensible."     Also,  he  says,    vol> 
As  the  Father  knoweth  me,  even  so  know  I 
the  Father.     The  riches  of  Christ  are   de-  19> 
clared  to  be  unsearchable.     His  love  passeth 
knowledge.     And,  In   him    are   hid   all  the 
treasures  of  wisdom  and  knowledge. 

Is   the   Father   infinitely    Gf-ood  and  Holy?   so  that 
"  there  is  none  good  but  one,  that  is  God," 
and  again,  "  there  is  none  holy,  save  Jeho- 
vah."    Jesus    says,    "  I    am    the    Good    Shepherd," 
(6  Troifijjv  6  AcaA6f)   the  absolutely  good   one.      Jesus   is 
called,  "the  Holy  One  and  the  Just  —  the  one  Actsm.  14, 
who  knew  no   sin  —  without    sin,   without  &c* 
spot  —  holy,     harmless,     undefiled  —  Jesus  Heb'  vu'  26' 


i^ght 
vol>  "*  "• 


56  THE  ROCK   OP  AGES. 

i  John  ii.  2,    Christ  the  righteous,  in  whom  is  no  sin  —  full 

of  grace  and  truth." 

Zs  the  father  the  Creator,  Preserver,  and  Governor  of 
all  things  in  heaven  and  earth  ?  Jesus  is  the  Creator, 
for  "  by  him  (the  Son  of  his  love)  were  all  things  cre- 
ated that  are  in  heaven  and  that  are  in  earth,  visible 
and  invisible,  whether  they  be  thrones,  or  dominions, 

or  principalities,   or  powers  :  all  things  were 

created  by  him  and  for  him."  And  without 
him  (the  Word)  was  not  even  one  thing  made  that 
John  i.  3.  nath  been  made.  Jesus  Christ  is  the  Pre- 
Heb.i.s.  server:  for  He,  the  Son,  upholds  all  things 
John  i.  4.  by  t]je  word  of  his  power.  In  him  was  life, 

and  the  life  was  the  light  of  men  —  and  be- 
jonn  xiv.  19.  cause  I  liye>  He  says,  ye  shall  live  also.  Jesus 

is  the  supreme  Governor :  for  to  the  Son  He 
Heb.  i.  8.  saith,  Thy  throne,  O  God,  is  for  ever  and 
Rom.  ix.  5.  ever.  He  is  over  all,  God  blessed  for  ever. 
Key.  rix.  16.  He  is  King  of  kings  and  Lord  of  lords.  And 
his  dominioa  is  an  everlasting  dominion  which  shall  not 
Dan.  vii.  14,  pass  away,  and  his  kingdom  that  which  shall 

compare  also  ,        ,      ,  , 

Luke  ii.  33.     not  be  destroyed. 

"  Is  the  Father  the  Searcher  of  hearts?  "  These  things 
saith  the  Son  of  God  ....  all  the  churches  shall  know 
Rev.u.  23.  that  I  am  He  who  searcheth  the  reins  and 
John  ii.  24  hearts;"  and  He,  writes  St.  John,  knew  all 
and  25.  men,  and  needed  not  that  any  should  testify 
of  man,  for  He  knew  what  was  in  man. 

Is  the  Father  the  Most  High  Judge  of  all?     Jesus 

Christ  likewise  stands  forth  as  the  appointed  Judge  of 

all  men.     For  it  is  written,  "  We  must  all 

appear  before  the  judgment  seat  of  Christ." 

And  "  when  the  Son  of  Man  shall  come  in  his  glory, 


THE   ROCK   OP  AGES.  57 

and  all  the  holy  angels  with  him,  then  shall  He 
sit  upon  the  throne  of  his  glory,  and  before  him  shall 
be  gathered  all  nations,  and  He  shall  separate  Mat  ^  31j 
them  one  from  another." 

Here  then  we  have  all*  the  essential  attributes  of 
Godhead  ascribed  to  Christ :  and  this,  not  in  one  or 
two  obscure  passages,  but  by  a  general  consensus  of 
those  holy  men  who  spake  as  they  were  moved  by  the 
Holy  Ghost.  Many  other  proof  texts  of  similar  char- 
acter, if  space  had  permitted,  might  have  been  brought 
forward.  But  these  suffice.  What  do  you  who  are 
seeking  the  Lord  learn  from  them  of  your  relation  to 
Jesus  Christ  ?  He  stands  forth  before  you,  who  are 
but  of  yesterday,  as  Himself  from  everlast- 

,*.  J'  ,.„      .  Jobviii.9. 

ing :    before  you,  whose  lite  is  a  vapor,  as 
having  life  in  Himself:   before  you,  who  are  tied  to  a 
narrow  spot  of  earth,  as  Omnipresent :  before  you,  a  mu- 
table man,  as  unchangeably  the  same :  before  you,  who 
without  him  can  do  nothing,  as  Almighty :     John  ^ 
before  you,  who  are  not  sufficient  to  think 
anything  of  yourself,  as  the  Omniscient  One 
whose  riches  are  unsearchable :    before  you,  frail  and 
defective,  as  the  Holy  and  the  Just  One  without  sin : 
before  you,  a  creature  of  the  dust,  as  your  Creator : 
before  you,  whose  goodliness  is  as  the  flower  of  the 
field,  as  your  Preserver :   and  before  you,  who  confess 
your  feebleness  in  self-government,  your  short-sighted- 
ness in  self-knowledge,  and  your  reliance  on  a  court 
of  final  appeal,  as  the  Ruler  of  all  things,  the  Searcher 

*  The  only  attribute  ascribed  to  the  Father,  and  not  ascribed  to  Christ 
in  Scripture  is,  so  far  as  I  am  aware,  "  Invisible.11  But  having  proved  that 
in  his  Divine  nature  He  is  incomprehensible,  the  reason  of  this  is  manifest 
from  the  character  He  sustains  as  the  medium  of  communication  betwixt 
the  Creator  and  the  creatures  of  his  hand. 
3* 


58  THE  BOOK   OF  AGES. 

of  all  hearts,  and  the  Judge  of  all  men.  Can  it  be, 
that  in  the  presence  of  such  infinite  goodness  and  glory, 
no  feelings  of  adoration  arise  in  your  heart  ?  It  is  not 
that  He  is  at  an  immeasurable  distance  from  you,  so 
that  what  He  is  and  what  you  are,  have  no  intimate 
connection.  But  He  made  you,  sustains  you,  watches 
you.  The  offices  He  fills  towards  you  are  those  of 
God.  And  He  is  so  unutterably  good  and  gracious. 
What  remains  ?  If  you  believe  this  testimony,  you 
must  confide  in  him  —  you  must  love  him  —  you  must 
adore  him.  No  other  feelings  than  those  of  entire  reli- 
ance and  supreme  love  would  at  all  answer  the  claims 
of  such  an  one  upon  you.  And  they  are  the  Scriptures 
of  truth  which,  by  portraying  so  gracious  a  Lord,  have 
elicited  that  confidence  and  warranted  that  affection. 

But  this  is  not  all.     Thus  far  we  might  argue  with 
unfallen  beings,  and  thus  might  urge  those  holy  intelli- 
gences who  left  not  their  first  estate,  to  obey  the  Di- 
vine command,  "  Let  all  the  angels  of  God 

Heb.  i.  6.  ,  .       TT.         '       T 

worship  Him.  Let  us  remember  our  posi- 
tion before  God,  fallen,  guilty,  strengthless,  and  as 
reasonable  beings,  inquiring  with  the  deepest  anxiety, 
"  What  must  I  do  to  be  saved  ?  "  Now  it  is  not  too 
much  to  say  that  the  hopes  of  all  mankind  with  regard 
to  salvation,  from  the  wreck  of  Paradise  lost  to  the 
prophetic  vision  of  Paradise  restored,  are  fixed  on  this 
mysterious  Son  of  Man.  On  Him,  as  the  seed  of  the 

woman  who  should  bruise  the  head  of  the 
sen.  111. 15.  serpent .  as  the  Lord.  whose  future  advent 
jude  14.  cheered  the  saintly  Enoch  :  as  the  living  Re- 
deemer on  whom  the  patriarch  Job  rested  his  hopes 
job  xix.  25.  of  immortality :  as  the  son  of  Abraham,  a 

benefactor,  in  whom  all  the  families  of  the 


THE  ROCK   OP  AGES.  59 

earth  should  be  blessed  :  as  the  Shiloh  of  Ja-  Gen.  xxu.  is. 
cob's  dying  bed  :  as  the  angel  of  the  burning  Gen.  xiix.  10. 
bush  and  of  the  fiery  pillar  :   as  the  Captain  EX.  SH.  2,  and 
who  fought  for  Israel  and  nerved  the  arm  of  xxxii.  34. 
her  warriors  :    as  the  Begotten  Son  of  God, 
the  assessor  of  His  throne,  the  Priest  for  ever,  JJ.'J'J11*8 
predicted  by  the  sweet  Psalmist  of  Israel :  as 
the  virgin-born  Emmanuel,  foretold  by  Isaiah,  iga} 
the  child  endowed  with  a  name  of  lustrous  and  ix.  e. 
Deity,  Wonderful,  Counsellor,  the  Mighty  God,  the 
Father  of  Eternity,  the  Prince  of  Peace  :  as 

.  V  •    •  11       Jer.  xxiii.6. 

the  Lord  our  righteousness,   anticipated   by 
Jeremiah :  as  the  appearance  of  a  man  on  the 

.  .   .  -r,  Eze.  i.  26. 

sapphire  throne,  seen  in  vision  by  Ezekiel: 
as  the  Messiah  announced  to  Daniel  who  should  be  cut 
off  but  not  for  Himself,  and  should  bring  in  p^  ^  24, 
everlasting  righteousness  :  as  the  desire  of  all  26> 
nations,  of  whom  Haggai  wrote  :  and  as  the  Hag> "' 7* 
Sun  of  righteousness,  seen  from  afar  by  Malachi,  who 
should  rise  on  the  benighted  world  with  heal- 
ing in  his  wings  :  —  on  Him,  from  age  to  age 
the  faith  of  every  believer  was  fastened,  by  promise 
and  by  prophecy. 

Let  me,  ere  I  pass  on,  select  two  passages  from  the 
Old  Testament  for  your  careful  consideration.  That 
same  Psalm  which  proclaims  the  Divine  decree  — 
"  Jehovah  hath  said  unto  me,  Thou  art  my 

Ps  ii  7 

Son,  this  day  have  I  begotten  thee,"  —  closes 
thus  — "  Kiss  the  Son,  lest  he  be  angry  and  ye  per- 
ish from  the  way,  when  his  wrath  is  kindled  but  a 
little.  Blessed  are  all  they  that  put  their  trust  in 
him."  Remember  the  solemn  denunciation,  "  Cursed 
be  the  man  that  trusteth  in  man,  and  maketh  flesh  his 


60  THE  ROCK   OF  AGES. 

arm."     Is  there  not  food  here  for  the  most  thoughtful 
inquiry  ?     How  can  you  reconcile  these  texts  ?     I  ven- 
ture to  assert  only  in  the  Gospel  of  the  Son  of  God. 
Again,  if  you  turn  to  the  fifty-third  chapter  of  Isaiah, 
you  find.  "  All  we  like  sheep  have  gone  astray, 

Isai.  liii.  6.       J        _  _  .  6  %, 

we  nave  turned  every  one  to  nis  own  way. 
Comprehensive  words  !  embracing  the  transgressions 
of  six  thousand  years.  If  the  sins  of  those  many  gen- 
erations were  gathered  together,  how  vast  the  accumu- 
lation, how  insufferable  the  load  of  guilt !  It  is  done  : 
for  Scripture  continues,  "  The  Lord  hath  laid  on  (hath 
made  to  meet  on)  him  the  iniquity  of  us  all."  On  him  : 
isai  xiu  i.  on  whom  ?  On  the  chosen  servant  of  God  in 

whom  his  soul  delighteth,  but  whose  visage 
isai.  m.  14.  -g  marre(j  m0re  than  any  man  —  on  one 
who  grows  up  as  a  tender  plant,  who  is  despised  and 
rejected  of  men,  a  man  of  sorrows  and  acquainted 
with  grief.  On  him,  the  sins  of  all  were  laid.  He 
was  wounded  for  our  transgressions.  He  was  bruised 
for  our  iniquities.*  But  can  He  sustain  the  load? 
Remember  how  earnest  and  awakened  men  would  hold 
their  breath  in  suspense,  to  catch  an  answer  on 
which  an  immortality  of  weal  or  woe  depended.  Can 
He  endure  the  burden  ?  He  can :  He  dies  in  the 
endurance.  His  soul  is  made  an  offering  for  sin. 

*  Nay,  more— It  is,  not  only  that  He  was  (v.  3)  acquainted  with  grief, 
but  (v.  10)  the  Lord  hath  put  him  to  grief:  not  only  (v.  6)  He  was  bruised 
for  our  iniquities,  but  (v.  10)  it  pleased  the  Lord  to  bruise  him:  not  only 
(v.  12)  He  bare  the  sin  of  many,  but  (v.  6)  the  Lord  hath  laid  on  him 
the  iniquity  of  us  all:  not  only  (v.  7)  He  is  brought  as  a  lamb  to  the 
slaughter,  but  (v.  10)  Thou  shalt  make  his  soul  an  offering  for  sin.  If 
Jesus  were  only  a  spotless,  sinless  man,  offering  no  vicarious  atonement, 
how  was  it  that  a  holy  and  just  God  — we  will  not  say  permitted  such 
sufferings  to  light  upon  a  perfectly  innocent  being,  —  but  Himself  caused 
him  to  suffer? 


THE  ROCK   OF   AGES.  61 

But  death  is  swallowed  up  in  victory.  He  isai,  xxv.  8. 
lives  —  He  sees  his  seed.  The  pleasure  of  the  Lord 
prospers  in  his  hand.  He  sees  of  the  travail  of  his 
soul,  and  is  satisfied  —  our  Redeemer,  our  Mediator, 
our  Advocate.  I  beseech  you,  my  friends,  to  weigh 
that  chapter^  on  your  knees.  See  you  not,  how 
the  confidence  of  all  mankind  centres  and  clusters 
around  that  spontaneous  victim,  that  dying  man,  that 
triumphant  Saviour  ?  The  Lord  grant  that  this  same 
Scripture  which  was  the  message  of  life  to  the  eunuch 
of  Ethiopia,  may  lead  you  to  believe  with  all  Acts  viii  3^ 
your  heart  in  the  Divinity  of  the  Son  of  God  !  37' 

But  now  let  us  follow  the  course  of  history.      At 
length  the  fulness  of  the  time  was  come,  and 

Gal.  iv.  4. 

God  sent  forth  his  Son.     Are  not  the  eyes 
of  all  designedly  pointed  to  him  ?     Angels  from  heaven 
announce  the  glad  tidings,  Unto  you  is  born  Luke  fi  ^ 
a  Saviour :  simple  shepherds  salute  him :  and 

_i_.       i  .  TT  Mat.  ii.  11. 

eastern  wise  men  worship  him.     He  grows 
up  as  foretold,  a  despised  Nazarene.     But  at  his  bap- 
tism, the  heavens  are  opened,  the  Spirit  of  God  de- 
scends like  a  dove  upon  him,  and  the  voice  of  the 
Eternal  Father  proclaims,  "  This  is  my  be-  Mat  ...  n 
loved   Son,   in  whom   I   am  well   pleased." 
Soon   the   devil    assaults    him  —  and   angels 
minister  to  him,  their  Lord.     His  herald  points  him 
out,  *'  Behold  the  Lamb  of  God  which  taketh 
away  the  sin  of  the  world."     He  speaks  as  Joh 
man  never  spake.    He  works  wonders  of  good-  John  TO'  ^ 
ness  and  of  grace,  such  as  man  never  wrought.  John  **• 24- 
He  introduces  a  morality  of  unequalled  simplicity  and 
purity  and  worth.      He  preaches  the  glad  tidings  of 
the  kingdom  of  heaven.     But  his  own  received  him 


62  THE   ROCK   OF   AGES. 

iPet  iu  is    not'     ^e  *s  Betrayed,  condemned,  and  cruci- 
fied.    He  dies,  the  Just  for  the  unjust.     He 
lays  down  his  life.     He  has  power  to  take  it 
again.     He  rises.     He  ascends  to  the  right  hand  of 
PS  ixviii  is    God.     There  He  receives  gifts  for  men.     He 
sheds  forth  his  Spirit.     He  gives  repentance 

ActS  V.  31.  1  ••/»'•  TT  T  1 

and  remission  or  sins.     He  ever  lives  to  make 

[eb.  vn.  25.    intercession  for  us.     He  is  preparing  a  place 

in  glory  for  his  children  :  and  thence  He  shall  shortly 

come  again  and  take  us  unto  himself,  that 

John  xir.  1-3.       ,  51      .        -  ,  . 

where  He  is  there  we  may  be  also. 
Who,  I  ask,  can  believe  this  simple  story  of  redeem- 
ing grace,  and  not  repose  their  whole  confidence  in 
this  Saviour?  Who  can  refrain  from  trusting  him 
with  supreme  reliance?  Who  can  forbear  loving  him 
with  the  most  absorbing  love  ?  If  Scripture  forbade 
these  emotions,  as  being  due  only  to  the  infinite 
Father,  what  force  we  must  lay  upon  ourselves  to 
prevent  them  springing  up  in  the  trustful  heart.  But 
does  Scripture  forbid  them?  nay,  verily.  Prophecy, 
as  we  have  seen,  foretold  that  thus  it  should  be,  and 
blessed  the  confidence.  And  when  the  Saviour  walked 
our  fallen  world,  suppliant  sinners  worship  him,  and 
He  refuses  it  not.  They  put  their  whole  trust  in  him, 
johnix  35-  anc^  -^e  Declares  it  not  only  suitable  but 

essential.  Upon  it  hangs  eternity.  "  God 
so  loved  the  world  that  He  gave  his  only-begotten 
Son,  that  whosoever  belie veth  on  him  should  not 

perish,  but  have  eternal  life."     But  is  this 

John  iii.  16.  ,  ,  .  ,         .  •  i        i 

trust  altogether  identical  with  that  we   are 

required  to  repose  in  the  Father  ?     It  is  one  and  the 

same.     He  says,  "  Believe  in  God  :  believe 

also  in  me."     His  invitations  penetrate  the 


THE   ROCK   OF   AGES.  63 

weary  heart  — "  Come  unto  me  all  ye  that  labor  and 

are  heavy  laden,  and  I  will  give  you  rest  •  "  Mat  ^  28 

and  his  words  fall  like  dew  on  the  parched 

and  thirsty  soul  —  "If  any  man  thirst,  let 

him  come  unto  me  and  drink."    He  insists 

that  "  all  men  should  honor  the  Son,  even  John  T.  23. 

as  they  honor  the  Father."     He  concentrates 

the  affection   and  the  affiance  of  his  people  M*t' xl>  27' 

upon  himself  as  the  one  Mediator.     He  in- 

™  .       ,.  JohnxTi.23, 

vites  us  to  oner  up  our  prayers  in  his  prev-  24. 
alent  name.    And  finally,  he  assures  us,  "He 
gives   eternal   life "  unto   his   own  disciples,  John  x.  28. 
and  "  will  raise  them  up  at  the  last  day."    ^hn  vi.  40. 

And  after  his  ascension  to  glory,  what  is  the  conduct 
and  the  testimony  of  his  chosen  apostles  ?  In  the  name 
of  Jesus  Christ  they  do  all  their  mighty  works.  For 
Jesus  Christ's  sake  they  suffer  the  loss  of  all  things. 
They  uniformly  preach  Jesus  Christ  :  and  the  Holy 
Spirit  seals  their  message.  They  know  noth- 

i  ^i     .   ,  i    TJ.       1  Cor.  ii.  1-3. 

ing  among  men,  but  Jesus  Christ  and  Him 
crucified.  Yea,  I  should  have  to  transcribe  a  great 
portion  of  the  Epistles  if  I  wanted  to  transfer  to  these 
pages  all  the  evidence  those  letters  afford,  that  Scrip- 
ture requires  us  to  repose  our  supreme  reliance  on  the 
Lord  Jesus  Christ.  The  most  casual  glance  might 
make  us  suspect,  that  a  name  which  meets  our  eye 
every  few  lines  was  none  other  than  that  of  the  Divine 
Saviour  of  the  world.  Why  else  its  perpetual  recur- 
rence? A  deeper  search  only  confirms  this.  Take 
for  instance  the  first  few  verses  of  the  epistle  to  the 
Ephesians :  — 

1.  "  Paul,  an  apostle  of  Jesus  Christ  by  the  will  of 
God,  to  the  saints  which  are  at  Ephesus,  and  to  the 
faithful  in  Christ  Jesus  : 


64  THE  BOOK  OF  AGES. 

2.  "  Grace  be   to  you,  and  peace,  from  God  our 
Father,  and  from  the  Lord  Jesus  Christ. 

3.  "  Blessed  be  the   God  and  Father  of  our  Lord 
Jesus  Christ,  who  hath  blessed  us  with  all  spiritual 
blessings  in  heavenly  places  in  Christ : 

4.  "  According  as  He  hath  chosen  us  in  him  before 
the  foundation  of  the  world,  that  we  should  be  holy, 
and  without  blame  before  him  in  love  : 

5.  "  Having  predestinated  us  according  to  the  adop- 
tion of  children,  according  to  the  good  pleasure  of  his 
will, 

6.  "To  the  praise  of  the  glory  of  his  grace  wherein 
He  hath  made  us  accepted  in  the  Beloved  : 

7.  "In   whom   we   have   redemption    through    his 
blood,   even  the  forgiveness  of  sins,  according  to  the 
riches  of  his  grace." 

The  privileges  are  surpassingly  great,  but  mark  how 
they  are  all  ours  IN  CHRIST.  It  is  the  apostle  of  Jesus 
Christ  who  writes.  The  Church  is  described  as  the 
faithful  "  in  Christ  Jesus."  The  benediction  is  given 
from  God  our  Father,  and  coordinately  "  from  the 
Lord  Jesus  Christ."  God  is  praised  :  it  is  as  "  the 
God  and  Father  of  our  Lord  Jesus  Christ."  All 
spiritual  blessings  are  ours  :  they  are  ours  "  in  Christ." 
We  are  chosen  :  it  is  "in  Him."  We  are  predes- 
tinated unto  the  adoption  of  children  :  it  is  "by 
Jesus  Christ."  We  are  accepted  :  it  is  "  in  the  Be- 
loved." We  have  redemption,  even  the  forgiveness  of 
sins  :  it  is  "  in  Him  through  his  blood."  We  are 
indebted  to  Christ  for  all.  We  are  compelled  to  look 
up  unto  him,  and  say  — "  O  Lord,  my  trust  is  in 
Thee." 

The  force  of  this  reasoning  will  appear  more  strong- 


THE  ROCK   OP  AGES.  65 

> 

ly,  if  you  attempt  to  substitute  here  for  the  name  of 
Jesus  that  of  any  man,  however  exalted  and  self- 
devoted,  or  of  any  creature,  however  lofty  in  the  scale 
of  creation.  Make  the  trial.  Read  the  passage  given 
above,  substituting  the  name  of  Michael  the  archangel, 
or  of  Moses  the  legal  mediator,  or  of  Stephen  who 
sealed  his  witness  with  his  blood,  for  that  only  "  name 
under  heaven  given  among  men  whereby  we 
must  be  saved."  You  cannot  do  it.  You  stop 
short.  It  is  an  intolerable  discord.  It  is  blasphemy. 
For  you  feel  this  would  be  reposing  in  the  creature  an 
exhaustive  confidence  due  only  to  the  Infinite  Creator, 
and  offering  to  man  a  supreme  gratitude  which  is  the 
prerogative  of  God  our  Saviour. 

Such  passages  might  be  easily  multiplied.     I  would 
mention  the  first  chapter  of  the  Epistle  to  the  Colos- 
sians,  of  St.   Peter's  first  Epistle,  of  St.   John's  first 
Epistle  ;  —  I  study  all,  and  in  all  I  find  Jesus  my  Sav- 
iour.    Do  you  admit  the  cry  of  the  awakened  con- 
science is  "  What  must  I  do  to  be  saved  ?  "    You  must 
acknowledge  that  the   reply  of  the   New  Testament 
from  end  to  end,  —  from  the  angel's  message  to  Joseph, 
"  Thou   shalt  call   his   name  Jesus,  for  He 
shall  save  his  people  from  their  sins,"  to  the  M! 
ascription  of  praise   recorded   by   the   aged   John   in 
Patmos,  "  To  Him  who  loved  us,  and  washed  us  from 
our  sins  in  lus  own  blood,  and  hath  made  us  kings  and 
priests  unto  God  and  our  Father  "  —  the  reply,  I  say, 
is  plain  and   unhesitating,  "  Believe  in  the 
Lord  Jesus  Christ  and  thou  shalt  be  saved." 
It   is   not  only  that  one  of  illimitable  goodness  and 
infinite  perfections,  your  Creator  and  Preserver,  stands 
before  you,  a  man  of  limited  and  finite  capacities  :  but 


bb  #  THE   ROCK   OF   AGES. 

He  presents  himself  to  you  fallen,  and  guilty,  and  lost, 

as  one  who  is  able  and  willing  to  raise  you  from  the 

lowest  depths  of  sin  and  make  you  members  of  a  Royal 

Priesthood,  and  cause  you  to  reign  with  him  among  the 

sons  of  light  for  ever  and  for  ever.     No  utterance  but 

one  like  Mary's  satisfies  his  claims  :   "  My 

spirit   hath   rejoiced  in   God   my    Saviour." 

The  Lord  grant  unto  you  and  me  like  precious  faith, 

that  resting  on  these   exceeding   great   and   precious 

2  Pet  i  i  4    Promises?  an  entrance  may  be  ministered  unto 

us  into  the  everlasting  kingdom  of  our  Lord 

and  Saviour  Jesus  Christ ! 


THE   ROCK  OF  AGES.  67 


CHAPTER  IV. 

THE  preceding  truths  will  have  prepared  the  way 
for  my  third  proposition:  — 

That  Scripture  in  the  Old  and  the  New  Testament 
alike,  proves  the  coequal  Deity  of  Jesus  Christ  with  that 
of  the  Eternal  Father : 

by  a  comparison  of  the  attributes,  the  majesty,  and 
the  claims  of  the  Father  and  the  Son ; 

by  the  appearances  of  God  to  the  Old  Testament 
saints ; 

by  the  direct  and  Divine  worship  paid  to  Christ ; 

by  the  conjunction  of  the  Father  and  the  Son  in 
Divine  offices ; 

by  explicit  assertions   that  Christ  is  Jehovah  and 

God. 

And  here  I  would  ask  your  farther  honest  application 
of  that  great  principle  of  heavenly  scholarship,  "  the 
comparing  spiritual  things  with  spiritual."  For  just  as 
in  algebra,  from  the  combination  of  two  known  quanti- 
ties the  unknown  is  found  out ;  as  in  trigonometry,  if 
out  of  the  six  parts  of  a  triangle  any  three,  one  being 
a  side,  are  given,  the  others  are  discoverable,  from 
which  simple  law  have  resulted  all  the  triumphs  of 
astronomy  ;  so  hi  searching  the  Scriptures,  those  hum- 
ble  students  who  receive  the  words  not  which  man's 
wisdom  teacheth  but  which  the  Holy  Ghost  teacheth, 


68  THE   ROCK   OP   AGES. 

prayerfully  comparing  and  combining  them,  shall  know 
i  cor  u  12    ^e  things  which  are  freely  given  to  us  of 

God. 

(1)  I  would  first  then  place  side  by  side  the  witness 
of  Scripture  to  the  attributes,  the  majesty,  and  the 
claims  of  the  Father  and  the  Son.  Only  a  selection 
from  the  abundant  materials  could  of  course  be  made. 
I  have  exercised  a  rigid  caution  in  the  verses  adduced 
in  testimony  of  Christ,  setting  many  aside  which  I 
folly  believe  bear  witness  of  him.  But,  if  after  candid 
investigation  you  think  one,  or  more  than  one,  inap- 
plicable to  the  Messiah,  I  pray  you  draw  your  pencil 
through  those  which  may  seem  to  you  even  ambiguous. 
Sufficient,  and  more  than  sufficient  will,  I  am  per- 
suaded, remain  uncancelled.  Some  marked  with  an 
asterisk  are  discussed  or  illustrated  in  other  portions  of 
this  treatise,  and  will  be  easily  found  by  a  reference  to 
the  Scripture  Index  at  the  close.  I  earnestly  ask  your 
calm,  dispassionate  collation  of  these  passages :  and  I 
pray  you,  whilst  you  proceed,  to  suffer  the  foil  weight 
of  these  solemn  words  to  rest  upon  your  mind  and 
memory,  "  I  am  Jehovah  —  that  is  my  name,  and  my 
glory  will  I  not  give  to  another." 

Scripture  Testimony  to  God  tlie Father,         Scripture  Testimony  to  Christ.* 
or  to  God  absolutely. 

1.  1. 

From  everlasting  to  everlasting  thou    Whose  goings  forth  have  been  from 
art  God.  —  Ps.  xc.  2.  of  old,  from  everlasting.  —  Mic. 


*  In  some  of  the  passages  in  the  left  hand  column,  I  believe  the  primary 
reference  to  be  not  to  the  Father  but  to  the  Son,  but  this  does  not  invali- 
date the  testimony  to  be  derived  from  them,  as  in  every  case  the  witness 
is  said  to  be  of  God,  or  of  the  Lord  Jehovah,  and  no  one  who  denied  the 
Deity  of  Christ  could  maintain  that  a  single  passage  there  adduced  desig- 
nates the  Messiah,  without  contradicting  himself. 


THE   ROCK   OF    AGES. 


69 


Scripture  Testimony  to  God  the  Father, 
or  to  God  absolutely. 

Thy  throne  is  established  of  old; 
Thou  art  from  everlasting.  — 
Ps.  xciii.  2. 


Scripture  Testimony  to  Christ. 


Unto  the  Son  he  saith,  thy  throne, 
0  God,  is  for  ever  and  ever.  — 
Heb.  i.  8. 


I  am  the  first,  and  I  am  the  last,  and    I  am  the  first  and  the  last.    I  am  He 


besides  me  there  is  no  God. — 
Jsai.  xliv.  6. 


Do  not  I  fill  heaven  and  earth,  saith 
the  Lord  V  —  Jer.  xxiii.  24. 


The  Lord,  He  it  is  that  doth  go  before 
thee  —  He  will  be  with  thee,  He 
will  not  fail  thee.  —  Deut.  xxxi. 
8. 

3. 

I  am  Jehovah  —  I  change  not.  — 
Mai.  iii.  6. 

4. 

1  am  the  Almighty  God.  —  Gen.  xvii. 

1. 
Whatsoever  the  Lord  pleased,  that 

did  He  in  heaven  and  in  earth. 

— Ps.  cxxxv.  6. 


that  liveth  and  was  dead.  —  Rev. 
i.  17, 18. 

2. 

He  that  descended  is  the  same  also 
that  ascended  up  far  above  all 
heavens,  that  He  might  fill  all 
things.  —  Eph.  iv.  10. 

*  Lo,  I  am  with  you  alway,  even 

unto  the  end  of  the  world. — 
Mat.  xxviii.  20. 

3. 

Jesus  Christ,  the  same  yesterday, 
to-day,  and  for  ever.  —  Heb.  xiii. 
8. 

4. 

*  I  am  ....  the  Almighty.  —  Rev. 

i.  8. 

Whatsoever  things  He  doeth,  these 
also  doeth  the  Son  likewise.  — 
John  v.  19. 


5. 
Canst  thou  by  searching  find  out 

God?  —  Jb&xi.  7. 
As  the  Father  knoweth  me.  —  John 

x.  15. 
0  the  depth  of  the  riches,  both  of 

the  wisdom  and  knowledge  of 

God!     His   ways    past    finding 

out  (dve%ixviaaToi  trackless).  — 

Rom.  xi.  33. 
Thy  footsteps  (TO.  l^vrj  aov—LXX.) 

are  not  known.  —  Ps.  Ixxvii.  19. 


6. 

No  man  knoweth  the  Son  but  the 

Father.  —  Mat.  xi.  27. 
Even  so  know  I  the  Father.  —  John 

x.  15. 
The    unsearchable    (ave^viaarov) 

riches  of  Christ.  —  Eph.  iii.  8. 


The  love  of  Christ  which  passeth 
knowledge.  —  Eph.  iii.  19. 


I  am  the  Lord,  the  Holy  One  (6  aytoc    Ye  denied  the  Holy  One  (rbv  ayiov) 
—  LXX.)  of  Israel.  —  Isai.  xliii.  and  the  Just.  —  Acts  iii.  14. 

3. 


ro 


THE   ROCK   OF  AGES. 


Scripture  Testimony  to  God  the  Father, 
or  to  God  absolutely. 


Scripture  Testimony  to  Chi4st. 


A  God  of  truth,  and  without  iniqui-    I  am  ...  the  Truth.  —  John  xiv.  6. 
ty.  —  Deut,  xxxii.  4.  Without  sin.  —  Heb.  iv.  15. 


7. 

In  the  beginning  God  created  the 
heavens  and  the  earth.  —  Gen. 
i.  1. 

I  am  Jehovah  that  maketh  all  things, 
that  stretcheth  forth  the  heav- 
ens alone,  that  spreadeth  abroad 
the  earth  by  Myself.  —  Isai. 
xliv.  24. 

The  Lord  hath  made  all  things  for 
Himself.  — Prow.  xvi.  4. 


7. 

In  the  beginning  was  the  Word.  All 
things  were  made  by  Him. — 
John.  i.  1,  3. 

By  Him  were  all  things  created, 
that  are  in  heaven  and  that  are 
in  earth,  visible  and  invisible, 
whether  thrones,  or  dominions, 
or  principalities,  or  powers : 

All  things  were  created  by  him  and 
for  him.  —  Col.  i.  16. 


8.  8. 

Thou  preservest  them  all.  —  Neh.  By  Him  all  things  consist.  —  Col.  i. 

ix.  6.  17. 

In  Him  we  live.  —  Acts  xvii.  28.  Because  I  live,  ye  shall  live  also.  — 

John  xiv.  19. 

9.  9. 

The  King  of  kings,  and  Lord  of  King  of  kings,  and  Lord  of  lords.  — 

lords.  —  1  Tim.  vi.  15.  Rev.  xix.  16. 

Thy  kingdom  is  an  everlasting  king-  His  dominion  is  an  everlasting  do- 

dom,  and  thy  dominion  endur-  minion  ....  and  his  kingdom 

eth  throughout  all  generations.  that  which  shall  not  be  de- 

—  Ps.  cxlv.  13.  stroyed.  —  Dan.  vii.  14. 

10.  10. 

Thou,  even  Thou  only,  knowest  the  All  the  churches  shall  know  that  I 

hearts  of  all    the  children  of  am  He  that  searcheth  the  reins 

men.  —  1  Kings  viii.  39.  and  hearts. — Rev.  ii.  23. 

11.  11. 

Shall  not  the  Judge  of  all  the  earth  We  must  all  appear  before  the  jttdg- 

do  right  ?  —  Gen.  xviii.  25.  ment  seat  of  Christ.  —  2  Cor.  v. 

10. 


12.  12. 

His   kingdom    ntleth   over   all.—    He  is  Lord  of  all.  —  Acts  x.  36. 
Ps.  ciii.  19. 


THE  EOCK  OF  AGES. 


71 


Scripture  Testimony  to  God  the  Father, 
or  to  God  absolutely. 

The  Lord  shall  be  king  over  all  the 
earth.  In  that  day  there  shall 
be  one  Lord,  and  his  name  one. 
—  Zech.  xiv.  9. 

Thou  whose  name  alone  is  Jehovah, 
art  the  most  high  over  all  the 
earth.  — Ps.  Ixxxiii.  18. 


13. 

Upon  the  wicked  He  shall  rain 
snares,  (or  quick  burning  coals,) 
fire  and  brimstone,  and  an  hor- 
rible (or  a  burning)  tempest.  — 
Ps.  xi.  6. 

Vengeance  is  mine;  I  will  repay, 
saith  the  Lord.  —  Rom.  xii.  19. 

The  day  of  wrath  and  revelation  of 
the  righteous  judgment  of  God. 
— Rom.  ii.  5. 


Scripture  Testimony  to  Christ. 


*  To  us  there  is  but  one  Lord  Jesus 
Christ,  by  whom  are  all  things, 
and  we  by  Him.  —  1  Cor.  viii.  6. 

God  hath  given  Him  a  name  which 
is  above  every  name.  —  Phil.  ii. 
9. 

That  in  all  things  he  might  have  the 
pre-eminence.  —  Col.  i.  18. 

13. 

The  Lord  Jesus  shall  be  revealed 
from  heaven  with  His  mighty 
angels,  in  flaming  fire, 


Taking  vengeance  on  them  that 
know  not  God.  —  2  Thess.  i.  7,  8. 

And  from  the  wrath  of  the  Lamb, 
for  the  great  day  of  His  wrath 
is  come  and  who  shall  be  able 
to  stand  ?  —  Rev.  vi.  16, 17. 


14. 

Behold  the  Lord  God  will  come  with 
strong  hand  —  His  reward  is 
with  him.  —  Isai.  xl.  10. 

Thou  renderest  to  every  man  ac- 
cording to  his  work.  —  Ps.  Ixii. 
12. 


14. 

Behold,  I  come  quickly,  and  my  re- 
ward is  with  me,  to  give 

Every  man  according  as  his  work 
shall  be.  —  Rev.  xxii.  12. 


15. 

To  whom  then  will  ye  liken  God?— 
hai.  xl.  18. 


Thee,  the  only  true  God  (rbv  fiovov 
ukrf&Lvbv  Qeov)  [and  Jesus 
Christ  whom  Thou  hast  sent.] 
—  John  xvii.  3. 


15. 

The  image  of  the  invisible  God.  — 
Col.  i.  15. 

The  express  image  of  his  Person.  — 
Heb.  i.  3. 

* .  .  .  .  His  Son,  Jesus  Christ. 
This  (person)  is  the  true  God 
(ourof  icrnv  6  akrj-&Lvb(;  0f6c) 
and  eternal  life.  —  1  John  v.  20. 


72 


THE   ROCK   OF   AGES. 


Scripture  Testimony  to  God  the  Father, 
or  to  God  absolutely. 

16. 

The  Lord  thy  God,  to  him  shalt  thou 
cleave.  —  Deut.  x.  20. 

Lord,  Thou  hast  been  our  dwelling- 
place  for  all  generations.  — 
Ps.  xc.  1. 

From  Me  is  thy  fruit  found.  —  Hosea 
xiv.  8. 


Scripture  Testimony  to  Christ. 


16. 

Abide  in  Me,  and  I  in  you.  As  the 
branch  cannot  bear  fruit  except 
it  abide  in  the  vine,  no  more 
can  ye  except  ye  abide  in  Me, 
....  for  without  Me  ye  can  do 
nothing.  —  John  xv.  4,  5. 


ir.  ir. 

Strengthen  Thou  me  according  to  I  can  do  all  things  through  Christ 

Thy  word.  —  Ps.  cxix.  28.  that  strengtheneth  me.  —  Phil. 

iv.  13. 

18.  18. 

Lord,  my  hope    is    in  Thee.  —  Ps.  Jesus  Christ,  which  is  our  hope.  — 

xxxix,  7.  1  Tim.  i.  1. 


19. 


19. 


The  Lord   did  ...    set  His    love    I  have  chosen  you.  —  John  xv.  16. 

upon  you  and  choose  you  .   .   . 

because  the  Lord  loved  you.  — 

Deut..  vii.  7,  8. 
The  Lord's  portion  is  His  people.  —    In  my  name,  because  ye  belong  to 


Deut.  xxxii.  9. 


Christ  (Xpiarov 
ix.  41. 


20. 

I,  even  I,  am  Jehovah,  and 
Me  there  is  no  Saviour. 

—  beside  Me  no  Saviour — 

—  beside  Me  no  Saviour  — 


—  beside  Me  no  Saviour  — 

—  beside  Me  no  Saviour  — 

—  beside  Me  no  Saviour  — 


20. 
beside    Jesus,  for  He  shall  save  his  people 

from  their  sins.  —  Mat.  i.  21. 
Christ  Jesus  came  into  the  world  to 

save  sinners.  —  1  Tim.  i.  15. 
We  believe  that  through  the  grace 

of  our  Lord  Jesus    Christ  we 

shall  be  saved.  —  Acts  xv.  11. 
He  is  the  Author  of  eternal  salvation 

unto  all  them  that  obey  Him.  — 

Heb.  v.  9. 
He  is  able  to  save  to  the  uttermost 

those  that  come  unto  God  by 

Him.  —  Heb.  vii.  25. 
Jesus  who  delivered    us    from  the 

wrath  to  come.  —  1  Thess.  i.  10. 


THE   ROCK   OP   AGES. 


Scripture  Testimony  to  God  the  Father, 
or  to  God  absolutely. 

—  beside  Me  no  Saviour  — 

—  beside  Me  no  Saviour  — 

Isai.  xliii.  11. 


21. 

All  flesh  shall  know  that  I  am  the 
Lord  thy  Saviour, 

And  thy  Redeemer, 

The  mighty  one  of  Israel. 

Isai.  xlix.  16. 

Let  Israel  hope  in  Jehovah  .... 
and  He  shall  redeem  Israel  from 
all  his  iniquities  (KOL 
^vrpuaerai  TOV  'laparj?*,  e/ 
ruv  avofu&v  avrov.  LXX.)  — 
Ps.  cxxx.  8. 


Scripture  Testimony  to  Christ. 


Our  Lord  and  Saviour  Jesus  Christ. 
—  2  Pet.  in.  18. 

Neither  is  there  salvation  in  any 
other,  for  there  is  no  other  name 
under  heaven  given  among  men 
whereby  we  must  be  saved. — 
Acts  iv.  12. 

21. 

*  Our  great  God  and  Saviour  Jesus 
Christ, 

Who  gave  Himself  for  us, 


That  He  might  redeem  us  from  all 
iniquity  (Iva  ^vrpuaTfrai  rffjuig 
airb  iraatfc  avofuac). —  Tit.  ii. 
13,  14. 


22.  22. 

With  Thee  is  the  fountain  of  life,  in  In  Him  (the  Word)  was  life,  and  the 

thy  light  shall  we  see  light. —  life  was    the   light  of  men. — 

Ps.  xxxvi.  9.  John  i.  4. 


He  (Jehovah  of  hosts)  will  swallow 
up  death  in  victory.  —  Isai.  xxv. 
8. 

I  will  ransom  them  from  the  power 
of  the  grave;  I  will  redeem 
them  from  death:  0  death,  I 
will  be  thy  plagues ;  O  grave,  I 
will  be  thy  destruction.  —  Ho- 
sea  xiii.  14. 


23. 

Our  Saviour  Jesus  Christ,  who  hath 
abolished  death.  —  2  Tim.  i.  10. 

That  through  death  He  (Jesus) 
might  destroy  him  that  had  the 
power  of  death,  that  is  the  devil, 
and  deliver  them  who  through 
fear  of  death  were  all  their  life- 
time subject  to  bondage.  —  Heb. 
ii.  14,  15. 


If  I  were  to  ask  you  to  select  a  passage  from  the  Old 
Testament,  which  should  declare  most  unequivocally 
the  supreme  majesty  of  God,  could  you  name  a  more 
distinctive  one  than  the  following  from  Isaiah  ?  Yet 


74 


THE  ROCK  OF  AGES. 


illustrate  this  by  other  passages  of  Holy  Writ,  and  see 
how  all  this  glory  appertains  likewise  to  the  only- 
begotten  of  the  Father. 


Scripture  Testimony  to  Godthe  Father, 
or  to  God  absolutely. 

24. 

There  is  no  God  else  beside  Me, 
A  just  God  and  a  Saviour: 
There  is  none  beside  Me. 

Look  up  to  Me  and  be  ye  saved, 


All  the  ends  of  the  earth, 

For  I  am  God,  and  there  is  none 


I  have  sworn  by  myself,  the  word  is 
gone  out  of  my  mouth  in  right- 
eousness, and  shall  not  return, 


That  unto  me  every  knee  shall  bow, 
every  tongue  shall  swear. 


Surely  shall  one  say,  In  the  Lord, 

have  I  righteousness, 
And  strength, 

Even  to  him  shall  men  come ; 

And  all  that  are  incensed  against 
him  shall  be  ashamed. 

In  the  Lord  shall  all  the  seed  of  Is- 
rael be  justified, 
And  shall  glory. 

Isai.  xlv.  21-25. 


Scripture  Testimony  to  Christ. 


24. 

The  Word  was  God.  —  John  i.  1. 
Jesus  Christ  the  righteous;   He  is 

the  propitiation  for  our  sins.  — 

1  John  ii.  2. 
Behold  the  Lamb  of  God,  who  taketh 

away  the   sin  of  the  world. — 

John  i.  29. 
I  shall  give  thee  the  uttermost  parts 

of  the  earth.  —  Ps.  ii.  8. 
Every  one  which  seeth  the  Son  and 

believeth    on    him    may  have 

everlasting  life.  —  John  vi.  40. 

*  We  shall  all  stand  at  the  judg- 

ment seat  of  Christ;  for  it  is 
written,  as  I  live,  saith  the  Lord, 
every  knee  shall  bow  to  me, 
and  every  tongue  shall  confess 
to  God.  —Rom.  xiv.  10,  11. 

*  In  the  name  of  Jesus,  every  knee 

should  bow  of  things  in  heaven, 
and  things  in  earth,  and  things 
under  the  earth.  —  Phil.  ii.  10. 

The  Branch  — the  Lord  our  right- 
eousness. —  Jer.  xxiii.  5,  6. 

Without  me,  ye  can  do  nothing. — 
John  xv.  5. 

I  will  draw  all  men  unto  me. — 
John  xii.  32. 

The  enemies  of  the  cross  of  Christ, 
whose  end  is  destruction.  — 
Phil  iii.  18,  19. 

He  was  raised  again  for  our  justifi- 
cation. —  Rom.  iv.  25. 

God  forbid  that  I  should  glory  save 
in  the  cross  of  our  Lord  Jesus 
Christ.  —  Gal.  vi.  14. 


THE  ROCK   OF   AGES. 


75 


Scripture  Testimony  to  God  the  Father, 
or  to  God  absolutely. 

25. 


Scripture  Testimony  to  Christ. 


25. 


I,  even  I,  am  He  that  blotteth  out    The  blood  of  Jesus  Christ  his  Son, 


thy  transgressions  for  mine  own 
sake.  —  Isai.  xliii.  25. 


cleanseth  us  from  all  sin.  —  1 
John  i.  7. 


When  He  had  by  himself  purged  our 

sins.  —  Heb.  i.  3. 
Forgiving  iniquity.  —  Ex.  xxxiv.  7.    Son,  thy  sins  be  forgiven  thee.  — 


Mark  ii.  6. 


26. 


26. 


Thou  hast  been  ....  a  refuge  from  A  man  shall  be  ....  a  covert  from 

the  storm,  a  shadow  from  the  the   tempest,    ....   as   the 

heat.  —  Isai.  xxv.  4.  shadow  of  a  great   Rock  in  a 

weary  land.  —  Isai.  xxxii.  2. 

27.  27. 

He  maketh  the  storm  a  calm,  so  He  arose  and  rebuked  the  winds  and 

that  the  waves  thereof  are  still.  sea,  and  there  was  a  great  calm. 

—  Ps.  cvii.  29.  —  Mat.  viii.  26. 


28.  28. 

I  have  satiated  the  weary  soul.  —    Come  unto  me  all  ye  that  labor,  .  . 
Jer.  xxxi.  25.  and  ye  shall  find  rest  to  your 

souls.  —  Mat.  xi.  28,  29. 


29. 


29. 


I  will  pour  out  My  Spirit  upon  all    I  will  send  the  Comforter  unto  you. 


flesh.  —  Joel  ii.  28. 


—  John  xvi.  7. 


The   Lord   God   and  his  Spirit.  —    Spirit  of  Christ.  —  Rom.  viii.  9. 


Isai.  xlviii.  16. 


The  Spirit  of  his  Son.  —  Gal.  iv.  6. 


The  Spirit  of  your  Father.  —  Mat.    He  hath  shed  forth  this.  —  Acts  ii.  33. 
x.  20. 


30.  30. 

This  is  the  love  of  God,  that  we  keep    If  ye  love  Me,  keep  my  command- 
his  commandments.  —  1  John  v.  ments.  —  John  xiv.  15. 


Thou  shalt  guide  me  with  Thy  coun-    I  will  receive  you  unto  myself.  — 
sel,  and  afterward   receive  me  John  xiv.  3. 

to  glory.—  Ps.  Ixxiii.  24.  The  glory  which  Thou  hast  given 

me,  I  have  given  them.  —  John 
xvii.  22. 


76 


THE   ROCK    OF   AGES. 


Scripture  Testimony  to  God  the  Father, 
or  to  God  absolutely. 


Scripture  Testimony  to  Christ. 


31.  31. 

If  I  be  a  Master,  where  is  my  fear?     One  is  your  Master,  even  Christ.— 
saith  the  Lord  of  hosts.  —  Mai  Mat.  xxiii.  8,  10. 

i.  6. 

Him  shalt  thou  serve.  —  Deut.  x.  20.    Ye  serve  the  Lord  Christ.  —  Col  Hi. 

24. 


32. 

Thy  Maker  is  thine  Husband:  the 
Lord  of  hosts  is  his  name.  — 
Isai.  liv.  5. 


32. 
He  that  hath  the  bride,  is  the  Bride- 

groom.  —  John  iii.  29. 
The  Bride,  the  Lamb's  wife.  —  Rev. 

xxi.  9. 


By  the  grace  of  God,  I  am  what  I 
am.  —  1  Cor.  xv.  10. 

The  grace  of  God  that  bringeth  sal- 
vation. —  Tit.  ii.  11. 


34. 
The  love  of  God  shed  abroad  in  our 

hearts.  —  Rom.  v.  5. 
Alive  unto  God  (&VTOS  r£  9e<p).  — 

Rom.  vi.  11. 

Them  that  love  God.  —  Rom.  viii. 
28. 


33. 

Be  strong  in  the  grace  that  is  in 
Christ  Jesus.  —  2  Tim.  ii.  1. 

By  the  grace  of  the  Lord  Jesus 
Christ,  we  shall  be  saved. — 
Acts  xv.  11.  (quoted  above.) 

34. 
The  love  of  Christ  constraineth  us 

that  we 
Should  live  to  him  that  died  for  us. 

(&OLV  rw  drco'&avovTi.)  — 2  Cor. 

v.  14,  15. 
If  any  love  not  the  Lord  Jesus  Christ. 

—  1  Cor.  xvi.  22. 


35.  35. 

Thy  word  have  I  hid  in  my  heart.  —  Let  the  word  of  Christ  dwell  in  you 

Ps.  cxix.  11.  richly.  —  Col.  iii.  16. 

Thou  shalt  say,  Thus  saith  the  Lord  I  say  unto  you.  —  Mat.  v.  22,  28,  &c. 

God.  —  Eze.  ii.  4. 


36. 

Give  ear,  0  Shepherd  of  Israel,  thou 
that  leadest  Joseph  like  a  flock. 
—  Ps.  Ixxx.  1. 

I  will  feed  my  flock,  I  will  cause 
them  to  lie  down,  saith  the  Lord 
God.  —  Eze.  xxxiv.  15. 


Our  Lord  Jesus,  that  great  Shepherd 
of  the  sheep.  —  Heb.  xiii.  20. 

The  chief  Shepherd  shaU  appear.  — 
1  Pet.  v.  4. 

I  am  the  good  Shepherd  .  .  .  there 
shall  be  one  flock  (TTOI^VJ])  one 
shepherd.  —  John  x.  14,  16. 


THE   ROCK   OP   AGES. 


77 


Scripture  Testimony  to  God  the  Father, 
or  to  God  absolutely. 

The  flock  of  God.  —  1  Pet.  v.  2. 

I  will  seek  that  which  was  lost 
(rd  dTroAwAof  —  LXX.)  —  Eze. 
xxxiv.  16. 

Jehovah  is  my  Shepherd, 

I  shall  not  want: 

He  maketh  me  to  lie  down  in  green 
pastures :  He  leadeth  me  beside 
still  waters.  —  Ps.  xxiii.  1,  3. 


Scripture  Testimony  to  Christ. 


My  lambs,  my  sheep.  —  John  xxi.  15, 
16. 

The  Son  of  man  is  come  to  seek  and 
to  save  that  which  was  lost 
(rb  d7ro/lwA6f).  — Luke  xix.  10. 

The  Shepherd  ...  of  your  souls.  — 
1  Pet.  ii.  25. 

My  sheep  shall  never  perish.  —  John 
x.  28. 

The  Lamb  .  .  .  shall  feed  them,  and 
shall  lead  them  to  living  foun- 
tains of  water.  —  Eev.  vii.  17. 


37.  37. 

Whom  Jehovah  loveth,  He  correct-  As  many  as  I  love,  I  rebuke  and 

eth.  —  Prov.  iii.  12.  chasten.  —  Rev.  iii.  19. 

38.  38. 

God  will  render  to  them  .  .  .  eternal  Be  thou  faithful  unto  death,  and  I 

life.  —  Rom.  ii.  5,  7.  will  give  thee  a  crown  of  life.  — 

Rev.  ii.  10. 

39.  39. 

Blessed  is  the  man  that  trusteth  in  Blessed  are  all  they  that  put  their 

the  Lord,  and  whose  hope  the  trust  in  him.  —  Ps.  ii.  12. 

Lord  is.  — Jer.  xvii.  7.  Christ  in  you,  the  hope  of  glory.  — 

Col.  i.  27. 

The  name  of  the  Lord  is  a  strong  In  his  name  shall  the  Gentiles  trust. 

tower. — Prov.  xviii.  10.  — Mat.  xii.  21. 


40. 


40. 


I  will  greatly  rejoice  in  the  Lord,    Jesus  Christ  whom,  having  not  seen 


my  soul  shall  be  joyful  in  my 
God:  for  He  hath  clothed  me 
with  the  garments  of  salvation. 
—  Jsai.  Ixi.  10. 


ye  love,  in  whom,  though  now  ye 
see  him  not,  yet,  believing,  ye 
rejoice  with  joy  unspeakable 
and  full  of  glory,  receiving  the 
end  of  your  faith,  even  the  sal- 
vation of  your  souls.  —  1  Pet. 
i.  8,  9. 

41.  41. 

That   God  may  be  all  in  all   (TO    Christ,  all  and  in  all  (TO.  TTUVTU  not 
Ttavra  iv  TTuatv). — 1  Cor.  xv.  28.  kv  naoiv).  —  Col.  iii.  11. 


78  THE  EOCK  OP  AGES. 

Scripture  Testimony  to  God  the  Father,  Scripture  Testimony  to  Christ, 

or  to  God  absolutely. 

42.  42. 

God  and  our  Father,  to  whom  be    Our  Lord  and  Saviour,  Jesus  Christ : 
glory  for  ever  and  ever.    Amen.  to  him  be  glory  both  now  and 

—  Gal  i.  4, 5.  for   ever.    Amen.  —  2  Pet.  iii. 

18. 

Let  us  ponder  these  passages  with  prayer.  Here 
Scripture  asserts  that  the  Father  is  eternal,  and  the 
Son  eternal.  Now,  One  who  is  from  everlasting  must 
needs  be  God.  But  there  are  not  two  Gods.  There- 
fore the  Son  is  one  with  God,  and  is  God. 

In  like  manner  Scripture  asserts  that  the  Son, 
equally  with  the  Father,  is  the  first  and  the  last;  is 
omnipresent,  immutable,  almighty ;  is  incomprehensi- 
ble, absolutely  holy,  indefectible;  is  the  Creator,  Pre- 
server, and  Governor  of  all  things  in  heaven  and 
earth ;  is  the  Searcher  of  all  hearts,  the  final  Judge, 
and  the  Awarder  of  everlasting  life  and  death.  Now, 
One  possessing  such  properties  and  fulfilling  such  offi- 
ces, must  needs  be  God.  But  there  are  not  two  Gods. 
Therefore  the  Son  is  one  with  God,  and  is  God. 

So,  likewise,  Scripture  asserts  that  unto  the  Son 
equally  with  the  Father  his  people  are  to  cleave,  in 
him  to  abide,  from  him  to  draw  their  strength,  and 
on  him  to  repose  their  hope  and  trust ;  that  the  Son, 
equally  with  the  Father,  is  the  alone  Saviour  and 
Redeemer  of  mankind ;  that  looking  up  to  the  Son, 
equally  with  the  Father,  sinners  are  pardoned  and 
souls  are  saved;  that  unto  the  supereminent  Father, 
and  equally  unto  the  supereminent  Son,  every  knee 
shall  bow ;  that  the  Son,  equally  with  the  Father,  is 
the  righteousness  and  strength  and  rock,  the  Shepherd 
and  the  Master  of  his  people ;  forgives  sins,  calms  the 


THE  ROCK  OP  AGES.  79 

conscience,  gives  his  holy  Spirit,  legislates  for  his  peo- 
ple on  earth,  and  will  receive  them  to  his  glory ;  that 
the  Son,  equally  with  the  Father,  claims  the  supreme 
affiance  of  all,  and  is  to  those  who  believe  in  him  the 
Author  of  unspeakable  joy  and  everlasting  salvation. 
Now,  One  who  is  the  object  of  such  ultimate  confi- 
dence, homage,  and  delight,  must  needs  be  God.  But 
there  are  not  two  Gods.  Therefore  the  Son  is  one 
with  God,  and  is  God. 

These  Scriptures  are  amply  sufficient  to  bear  the 
weight  of  this  most  solemn  conclusion,  and  I  might 
with  blessed  expectation  ask  —  "Dost  thou  now  be- 
lieve in  the  Son  of  God?  "  But  abounding  and  inde- 
pendent evidence  remains. 

(2)  For  the  appearances  of  Jehovah   to  the  Old 
Testament  saints,  taken  in  connection  with  the  asser- 
tion to  Moses,  "  Thou  canst  not  see  my  face  Ex  xxxiii 
for  there  shall  no  man  see  me   and   live,"  ^ 
and  with  the  parallel  declaration  of  the  New  Testa- 
ment, "  No  man  hath  seen  God  at  any  time ;  the  only- 
begotten  Son,  which  is  in  the  bosom  of  the 
Father,  He  hath  declared  him,"  sufficiently 
prove  that  He,  who  thus  manifested  himself,  was  the 
Lord  Jesus. 

Now  Jacob  says,  "  I  have  seen  God  face  Gen  xxxii 
to  face,  and  my  life  is  preserved,"  and  this  *°' 
after  wrestling  all  night  long  in  tangible  conflict  with 
One  now  called  a  man,  now  the  angel,  now  Hos  xii  3  4 
God,   now   the   Lord   God   of  hosts.      The  Ex.  xxiv.  i0. 
elders  saw  the  God  of  Israel.     Unto  Moses,  EX.  xxxiii. 
the  Lord  spake  face  to  face,  as  a  man  speak- 
eth  with  his  friend.     Joshua  conversed  with  the  ador- 


80  THE  ROCK   OP   AGES. 

Joshua  y.  15,  able    captain    of  Jehovah's   host.      Manoah 
jud.xiii.       feared,    saying,    "We   shall   surely  die,   be- 
cause  we   have   seen    God."      Isaiah    cries, 
"  Woe  is  me,  for  I  am  undone,  ...  for  mine 
eyes  have  seen  the  King,  the  Lord  of  hosts." 
Of  the  message  then  recorded,  we  are  expressly  told 
,    — These  things  said  Esaias,  when  he  saw  His 

John  xu.  41.  e 

(Christ's)  glory,  and  spake  of  him. 
These  are  only  selected  passages.  There  are  many 
others  (compare  Genesis  xviii.  1,  2,  with  17 :  Gen. 
xxxi.  -11,  with  13 :  Gen.  xlviii,  15,  with  16 :  Exod. 
iii.  2,  with  4,  6  :  Exod.  xiii.  21,  with  xiv.  19 :  Judges 
vi.  12  with  14,  22  with  23)  in  which  the  one  who 
appears  under  the  form  of  an  angel  or  a  man,  is,  in 
the  immediate  context,  declared  to  be  God,  or  Jeho- 
vah. Who,  I  ask,  was  this  mysterious  being?  the 
Angel,  or  Sent  One :  He  whom  the  Lord  calls  "  my 
EX.  xxxiii.  14.  presence :  "  the  visible  similitude  of  Jehovah  : 
Numbers  xii.  an  Angel  of  whom  the  Lord  says,  "  Beware 

of  Him,  and  obey  his  voice  —  provoke  him 

Ex.  xxiii.  20,  '  * 

not,  for  He  will  not  pardon  your  trans- 
gressions, for  my  name  is  in  him  ? "  This  glorious 
being  was  not  God  the  Father,  for  no  man  hath  seen 
him  at  any  time.  But  He  is  declared  to  be  Jehovah 
and  God.  Are  we  not.  compelled  to  acknowledge  that 
He  was  the  Divine  Word,  the  Son,  the  brightness  of 
His  Father's  glory,  the  express  image  of  his  person  ? 
Therefore  the  Word  is  Jehovah  God. 

(3)  This  is  further  established  by  the  consideration 
that  Scripture  sanctions  prayer  to  Christ,  and  com- 
mands the  highest  adoration  and  worship  to  be  paid 
to  him. 


THE  ROCK  OP  AGES.  81 

It  was  not  God  the  Father,  but  God  the  Son  with 
whom  Abraham   interceded  for  Sodom  and  Gcn  xviii 
Gomorrah.     It  was  God  the  Son  with  whom  23~33> 
Jacob  wrestled  in  prayer,  for  we  are  told — "he  had 
power  with  God ;  yea,  he  had   power  with  Hosea  ^  3 
the  Angel  and  prevailed,"  when  he  cried,  "I  4- 
will  not  let  thee  go,  except  thou  bless  me."     It  was 
God  the  Son,  whose  benediction  he  besought  for  his 
grandchildren,  when  he  prayed,  "  The  God  which  fed 
me,  ah1  my  life  long :    the  Angel  which   re-  Gen  xlviii 
deemed  me  from  all  evil,  bless  the  lads."     In  -15' 16- 
all  these  instances,  there  is  direct  prayer  to  Christ. 

Again,  it  was   God   the   Son,  called  the  Angel  of 
Jehovah,   whom  Moses  worshipped   at  the  bush.     It 
was  God  the  Son,  who  appeared  as  a  man,  jogh 
before   whom  Joshua   fell   on   his   face   and 
worshipped.     It  was   God  the  Son  whose  glory  Gid- 
eon feared,  and  to  whom  he  built  the  altar  J«a.  *•  24. 

.  TheLordsend 

which  records  that  living  prayer,  J  enovah-  peace, 
shalom.     It  was  God  the  Son,  the  angel  of  Jehovah, 
whose  name   was  Wonderful,  who   rose   in  Jud  ^  17_ 
the  smoke  of  Manoah's  sacrifice.    It  was  God  **' 
the  Son,  for  "  upon   the  likeness   of  the  throne  was 
the   likeness   of   the   appearance  of   a   man 
above   upon   it,"   before  whom   Ezekiel   fell 
upon  his  face.     In  all  these  instances,  we  have  direct 
worship  paid  to  Christ. 

Further  we  read  expressly  in  the  Gospel,  that  the 
Lord  Jesus  was  again  and  again  worshipped,  and  we 
never  find  that  He  refused  this  adoration.  I  cannot 
consent  for  a  moment  to  relinquish  this  word  "  wor- 
ship "  on  the  demand  of  some*  Unitarian  writers,  that 

*  Thus  Dr.  Channing  writes  in  reply  to  this  argument,  "  It  is  wonder- 
4* 


82  THE  ROCK   OP  AGES. 

it  was  only  such  reverent  salutation  as  was  by  custom  of- 
fered to  those  in  authority.  But  at  the  same  time  this 
demand  requires  that  we  carefully  and  candidly  inves- 
tigate the  instances  of  its  occurrence.  No  one  denies 
that  the  word  translated  worship  (npoaKweu)  is  often 
used  in  classical  writers  for  humble  and  prostrate  salu- 
tation. But  the  great  question  remains,  what  is  its 
New  Testament  usage  ?  I  confess  I  was  not  prepared 
when  I  began  my  search  for  such  preponderating  proof 
of  its  almost  universal  application  to  Divine  homage. 
The  word  occurs  sixty  times,  and  the  noun  formed 
from  it  (irpooKWTjTw)  once.  The  references  are  given 
below.*  From  which  we  arrive  at  this  result,  that 

ful  that  this  fallacy  so  often  exposed  should  be  still  repeated.  Jesus 
indeed  received  worship  or  homage,  but  this  was  not  as  adoration  to  the 
infinite  God :  it  was  the  homage  which,  according  to  the  custom  of  the 
age,  and  of  the  Eastern  world,  was  paid  to  men  invested  with  great 
authority,  whether  in  civil  or  religious  concerns."  —  Quoted  by  Dr. 
Gordon. 

*  On  the  use  of  the  word  irpooKWEu  in  the  New  Testament :  — 

Worship  offered  to  God.  Worship  offered  to  Christ. 

Mat.  iv.  10,  i  Thou  shalt  worship  the  Mat.  ii.  2,  8, 11,  by  the  magi. 

Luke  iv.  8,  j      Lord  thy  God.  —  viii.  2,  by  the  leper. 

John  iv.  20-24,  it  occurs  ten  times  —  ix.  18,  by  the  ruler. 

including    the    noun  — of    the  —  xiv.  33,  by  the  disciples  after 

worship  of  the   Father.  the  storm. 

1  Cor.  xiv.  25,  he  will  worship  God.  —  xv.  25,  by  the  woman  of  Tyre. 

.            \  worship  him  that  liv-  —  xx.  20,  by  Salome. 

-   1V'  14     I     6th  f°r  6Ver    and  1  by  the  women  and 

'    J      ever.  —  xxviii.  9,    i    by  the  disciples, 

I  ™'£  |  worshipped  God.  ~=  ™-17>j  ^r  his  resurreo- 

—  xiv.  7,  worship  him  that  made  Luke  xxiv.  52,  by  the  disciples  as 
heaven.  He  ascended. 

—  xv.  4,  worship  before  Thee,  0  John  ix.  38,  by  the  man  born  blind. 
Lord.  Heb.  i.  6,  by  all  the  angels. 

—  xix.  4,  worshipped   God  that  [These  are  two  instances  of  a  dis- 
sate  on  the  throne.  tinct  character:] 


THE  ROCK  OF  AGES. 


83 


there  are  twenty-two  instances  in  which  it  is  used  of 
worship  offered  to  God  the  Father,  or  absolutely  to 
God  ;  and  five  of  divine  worship  used  intransitively ; 
fifteen  instances  of  worship  to  Jesus  Christ ;  seven- 
teen of  idolatrous  worship  condemned,  and  two  of 
human  salutation.  Of  these  two,  moreover,  in  one, 
(Mat.  xviii.  26,)  the  king  to  whom  the  worship  is 
paid  is  evidently  in  his  royalty  a  type  of  God  :  and  im- 
mediately after,  when  the  story  represents  a  like  trans- 
action between  fellow-men,  the  word  wor- 

Mat.XTiii.29. 

shipped  is  exchanged  for  besought.  We  are, 
therefore,  virtually  reduced  to  one  solitary  instance, 
and  taking  the  New  Testament  for  our  guide,  it  would 
be  as  unnatural  to  deny,  that  divine  worship  is  paid  to 
Christ,  as  it  would  be  just  to  accuse  us  of  offering  only 
human  salutation  to  God,  when  we  profess  to  worship 
him  in  his  house,  because  we  have  lately  addressed 
one  of  our  civil  magistrates  as  "the  worshipful  the 
mayor." 


Rev.  xix.  10,  i 

-xxii.  9,  j    worship  God. 


Idolatrous  worship  repudiated. 

Mat.  iv.  9,   ) 

Lukeiv.7,  i    ^rship  of  Satan. 

Acts  vii.  43,  worship  of  figures. 

—  x.  25,  human  worship  refused. 
Rev.  ix.  20,  idolatry. 

—  xiii.  4,  (twice) ' 

—  xiii.  8,  12,  15,    worship  of  the 

—  xiv.  9,  11,  dragon,    the 

—  xvi.  2,  beast  or  his 

—  xix.  20,  image. 

—  xx.  4, 

—  xix.  10,  i  saintly     or     angelic 

—  xxii.  8,  )    worship  refused. 


Mark  v.  6,  by  the  possessed. 

—  xv.  19,  worship  offered  in  mock- 
ery. 

Worship  used  intransitively. 

John  xii.  20,  Greeks  came  up  to  wor- 
ship. 
Acts  viii.  27,  of  the  eunuch. 

—  xxiv.  11,  of  St.  Paul. 
Heb.  xi.  21,  of  Jacob. 

Rev.  xi.  1,  worshippers  in  the  temple. 

[There  remain  two  instances  in 
which  it  is  used  of  allowed  sal- 
utation to  man :] 

Mat.  xviii.  26,  by  the  unmerciful  ser- 
vant. 

Rev.  iii.  9,  I  will  make  them  come 
and  worship  before  thy  feet. 


84  THE   ROCK   OF   AGES. 

But  the  proportion  of  instances  only  presents  a  part 
of  the  evidence.  When  this  same  homage,  described 
by  the  same  word  (KPOOKWECJ)  was  offered  to  a  man  or 
angel,  where  it  could  possibly  be  misunderstood,  as 
by  Cornelius  to  Peter,  or  by  John  to  his  prophetic 
guide,  the  action  was  immediately  rebuked,  and  the 
worship  straightway  diverted  from  the  creature  to  the 
Creator. 

Nor  is  this  all :  it  is  not  only,  that  Jesus  was  wor- 
shipped, but  the  affections  and  petitions,  which  accom- 
panied that  worship,  manifest,  if  not  always   distinct 
recognition  of  his  true  Godhead,  at  least,  such  humble 
dependence  on  his  aid,  as  Divine  aid,  that  if  He  were 
not  God,  he  must  needs   have  rectified  so  dangerous 
an    approximation    to   idolatry.     The    leper   not  only 
worshipped  him,  but  besought  superhuman  assistance: 
"  Lord,  if  thou  wilt,  thou   canst   make  me 
clean."     The  ruler  not  only  worshipped  him, 
but  implored  his  Divine  interference — "My  daughter 
is  even  now  dead :   but  come  and   lay  thy 
hand   upon  her,   and   she   shall  live."*     It 
was  after  He   had   manifested   his  Godlike   power  in 
quelling  the  storm,  that  the  disciples  worshipped  him, 
saying,   "  of  a  truth,  thou  art  the   Son  of 

Mat.  xiv.  33.         J      e 

God."     He    demanded    the    implicit    confi- 
dence of  the  man  born  blind,  ere  he  received  his  wor- 
ship.    Natural  love  found  utterance  in  that 

John  ix.  38.         .  r    . 

piercing   prayer,  when  the  woman  01    lyre 
Mat.  xv.  25.  worshipped  him,  saying,    "  Lord,  help  me." 

*  The  distinction  betwixt  such  petitions,  and  the  request  to  the  apostles 
for  assistance,  (as  Acts  ix.  38,)  is  transparent,  as  Jesus  in  his  own  right, 
as  the  Messiah  of  God,  wrought  his  mighty  works ;  and  they,  utterly  re- 
pudiating self-dependence,  (Acts  iii.  12,)  wrought  all  in  the  name  and  by 
the  power  of  Jesus  Christ. 


THE   ROCK   OF  AGES.  85 

His  resurrection  power  challenged,  and  compelled  the 
adoring  worship  of  the  Marys  and  the  Apos-  Mat.  xxviii. 
ties :    and   the   glory  of  the  ascension  war-  Luke  xxiy 
ranted  the  homage  they  paid  on  Olivet. 

Nor  are  we   confined  to  the  word  worship.     What 
was  it  but  trustful  prayer,  when  the  disciples  in  the 
storm  fulfilled  the  Psalmist's  description  of  tempest-tost 
mariners,  "  who  cry  unto  the  Lord  in  their 
trouble,"    by  betaking   themselves  to  Jesus, 
"  Lord,  save  us,  we  perish."     What  was  it  Mat- viu- 25' 
but  prayer,  when  the  two  blind  men  implored  a  bless- 
ing no  human  power  could  bestow,  crying, 
"Thou  Son  of  David,  have   mercy  on  us."  Mat'ix 
The  reader  will  easily  multiply  examples  of  these  sup- 
plications from  the  Gospel  history. 

Moreover,  Jesus  Christ  inculcated  prayer  to  himself. 
What  petition  could  embrace  a  more  glorious  gift,  than 
that,  He  would  persuade   the  woman  of  Samaria  to 
offer  :  —  "  Thou  wouldst  have  asked  of  him,  and  He 
would  have  given  thee  living  water ;    .  .  .  John  iy  10 
springing  up  into  everlasting  life."     Again,  and14- 
He   invites   the  weary  and   heavy  laden  to  Bfot  ^  ^ 
come    to    him    for   rest.     How   are   we   to 
come  but  by  prayer  ?     So  he  upbraids  the  j0hn  v.  40. 
Jews :  "  Ye  will  not  come  unto  Me,  that  ye 
might  have  life."   How  were  they  to  come,  but  by  con- 
fiding prayer  ?     Yes,  confidence  in  a  love,  reliance  on 
a  power,  dependence  on  a  wisdom  beyond  that  of  our 
fellow-men  and  beyond  our  own  —  this  is  the  soul  of 
prayer,  this  is  the  essence  of  worship.     But  this  trust 
He   solicits   for   himself.      "  Let   not    your   heart   be 
troubled :  ye  believe  in  God,  believe  also  in 
Me."     And   so  of  praise.     You   admit   the Jc 


86  THE   ROCK   OF  AGES. 

Divine  homage  to  the  Father,   of  the  angelic   song, 

"  Glory  to  God  in  the  highest."     You  must  also  admit 

the  eucharistic   tribute  rendered,   though  by  humble 

and  human  lips,  when  the  multitudes  cried,  "  Hosannah 

to  the  son  of  David !     Blessed  be  he  that  cometh  in 

the   name    of   the    Lord,    Hosannah   in    the 

highest."     For   when  the    chief  priests   and 

scribes  were  sore  displeased,  instead  of  rebuking  this 

giving  of  thanks,  He  says,  "  I  tell  you  if  these  should 

hold  their  peace,   the  stones  would   immediately  cry 

Luke  xix  40   out*     Have  ye  never  read,  out  of  the  mouth 

of  babes  and  sucklings,  thou  hast  perfected 

Mat.xxi.i6.   praise." 

Again,  what  was  the  dying  act  of  the  protomartyr 
Stephen,  but  the  truest  adoration  of  the  Son  of  God. 
Realize,  I  pray  you,  that  scene.  Stephen  full  of  the 
Holy  Ghost,  looked  up  steadfastly  into  heaven  and  saw 
the  glory  of  God,  and  Jesus,  standing  on  the  right 
hand  of  God,  and  said,  "  Behold  I  see  the  heavens 
opened,  and  the  Son  of  man  standing  on  the  right 
hand  of  God."  Then  they  cried  out  .  .  .  and  stoned 
Stephen  invoking,*  and  saying,  "  Lord  Jesus,  receive 
my  spirit."  And  he  kneeled  down  and  cried  with  a 
loud  voice,  "  Lord,  lay  not  this  sin  to  their  charge." 
And  when  he  had  said  this,  he  fell  asleep.  The  Holy 
Ghost,  who  had  inspired  David's  devout  affiance, 
"  Into  thy  hands  I  commit  my  spirit :  thou 
ps.xxxi.5.  hast  redeemed  m6j  Q  Lord  <3«od  Of  truth," 

and  who  had  dictated  Solomon's  declaration, 
ECC.  xii.  7.  «  the  spirit  shall  return  to  God  who  gave  it," 
—  now,  in  the  plenitude  of  his  grace,  prompted  the 
dying  martyr  to  pray  not  to  God  the  Father  alone,  nor 

*  I  need  not  remind  the  reader  that  the  word  God  is  not  in  the  Greek. 


THE  ROCK    OP    AGES.  87 

to  the  Father  through  Christ,  but  to  pray  to  Christ, 
worshipping  him  with  his  latest  breath  as  very  and 
eternal  God. 

Again,  St.  Paul  addresses  prayer  to  God  the  Father, 
and  to  the  Lord  Jesus  Christ,  without  respect  to  order 
of  names  :  — 


Now  God  himself  and  our  Father,  Now  our  Lord  Jesus  Christ  him- 

and  our  Lord  Jesus  Christ,  direct  self,  and  God,  even  our  Father,  com- 

our  way  unto  you.  —  1    Thess.  iii.  fort  your  hearts. —  2    Thess.   ii.    16, 

11.  17. 


Here  is   express  and  direct  supplication,  so  that  we 
need   not   marvel   this  was   one   distinctive  name  of 
Christian    believers  —  "all    that    in    every 
place   call   upon   (tmicatovplvois)    the   name  of 


Jesus  Christ  our  Lord." 

The  testimony  from   (emitateoncu)  here,  and  generally 
translated,  "call  upon,"  is  most  convincing,  when  com- 
pared with  the  Septuagint  usage  of  the  word  ;  for  it 
is  the  ordinary  term  for  the  sacred  invocation  of  God  ; 
as,   to   take   one   example   out   of  multitudes,    "  The 
Lord   is  nigh  unto  all  them  that  call  him, 
to  all  that  call  upon  him  in  truth."     It  is  Pfi 
employed  in  the  New  Testament  for  prayer  to   God 
the   Father,  "If  ye  call  upon   the  Father, 
&c."      It   describes    such    spiritual   worship  1 
that,  whether  offered  to  the   Father,  or  to  the   Son, 
salvation  is  indissolubly  connected  with  it,  —  "  Whd- 
soever  shall  call  upon  the  name  of  the  Lord, 
shall  be   saved."     And  yet  it  is,  without  a 
shadow  of  a  doubt,  applied  to  the  invocation  of  the 
Lord  Jesus  —  "all  that  call  on  thy  name,"  Acte  ix  14j 
"  them  which  called  on  this  name,"  and,  for  21- 


88  THE   ROCK   OF  AGES. 

the  context  compels  us  to  interpret  the  following  words 

of  Christ,  "  the  same  Lord  over  all,  is  rich 

unto  all,  that  call  upon  him." 

Before  we  pass  on,  let  us  ponder  that  declaration  of 
St.  Paul,  with  regard  to  his  crucified  Lord — "God 
hath  highly  exalted  him,  and  given  him  a  name  which 
is  above  every  name,  that  in  the  name  of  Jesus  every 
knee  should  bow,  of  things  in  heaven,  and  things  in 
earth,  and  things  under  the  earth,  and  that  every 

tongue  should  confess  that  Jesus  Christ  is 
LLord,  to  the  glory  of  God  the  Father." 
Regard  this  fact  as  you  will,  refine  it  as  you  may, 
spiritualize  it  to  the  utmost,  if  Jesus  were  man  only,  it 
would  prefigure  the  universal  exaltation  of  a  creature. 
The  mighty  suasion  of  a  creature's  name,  would  bring 
every  intelligent  being  to  his  knees,  from  the  highest 
archangel  to  the  feeblest  saint  :  the  name  of  a  crea- 
ture would  swell  the  tide  of  celestial  adoration,  and 
tremble  on  the  lips  of  the  contrite  penitent :  and  the 
supremacy  of  a  creature  would  overshadow  heaven, 
and  earth,  and  hell.  Could  this  tend  to  the  glory  of 
God  the  Father  ?  Nay,  verily.  That  name,  which  is 
above  every  name,  is  Christ's,  with  emphatic  propriety, 
"  God,  our  Saviour." 

The  latest  revelation  of  Scripture  confirms  this 
truth,  beyond  contradiction.  Is  it  Divine  worship  of 
the  Father,  when  St.  Peter,  having  prayed  the  God  of 
dll  grace  to  perfect,  stablish,  strengthen,  and  settle  his 
people,  closes  his  solemn  prayer,  with  the  equally 

solemn  doxology,   "  To  Him,  be   glory  and 

lPet.v.ll.       -,..  p        &t/  -,  A  „       V 

dominion,  tor  ever  and  ever.  Amen.  You 
admit  it,  you  call  it  "  adoration  to  the  infinite  God." 
Only  be  consistent.  John,  in  Patmos,  cries,  "  Unto 


THE  BOCK   OF   AGES.  89 

him  that  loved  us,  and  washed  us  from  our  sins  in  his 
own  blood,  and  hath  made  us  kings  and  priests  unto 
God  and  his  Father,  to  hfm  be   glory  and 
dominion  for  ever  and  ever.     Amen."     The 
words  both  in  Greek  and  English,  are  identical ;  the 
adoration  is  the  same;  and  the  Beings  wor- 
shipped —  the    God   of    all    grace,    and   the  the  doxoiogy 

,  ,          1.  &        .  •       T     •    Ml  T         to    Chrisfc> 

bleeding   oaviour  —  are  one   indivisible   J  e-  2  Pet.  m.  is. 
hovah. 

And  when  the  veil  is  drawn  aside  in  the  celestial 
temple,  what  is,  I  pray  you,  the  nature  of  their  wor- 
ship ?  O  Spirit  of  the  living  God,  engrave  this  trans- 
parent evidence  on  every  doubting  heart !  "  The  four 
living  creatures  and  the  four-and-twenty  el- 
ders fell  down  before  the  Lamb,  having 
every  one  of  them,  harps  and  golden  vials,  full  of 
odors,  which  are  the  prayers  of  saints,  and  they  sung  a 
new  song,  saying,  '  Thou  art  worthy  to  take  the  book 
and  to  open  the  seals,  for  thou  wast  slain,  and  hast 
redeemed  us  to  God  by  thy  blood,  out  of  every  kin- 
dred, and  tongue,  and  people,  and  nation,  and  hast 
made  us  unto  our  God,  kings  and  priests,  and  we  shall 
reign  on  the  earth.' 

"  And  I  beheld,  and  I  heard  the  voice  of  many 
angels  round  about  the  throne,  and  the  living  crea- 
tures, and  the  elders,  and  the  number  of  them  was  ten 
thousand  times  ten  thousand  and  thousands  of  thou- 
sands, saying,  with  a  loud  voice,  '  Worthy  is  the  Lamb 
that  was  slain,  to  receive  power,  and  riches,  and 
wisdom,  and  strength,  and  honor,  and  glory,  and 
blessing.' 

"  And  every  creature  which  is  in  heaven,  and  on 
the  earth,  and  under  the  earth,  and  such  as  are  in  the 


90  THE  BOCK  OF  AGES. 

sea,  and  all  that  are  in  them  heard  I  saying,  '  Blessing, 
and  honor,  and  glory,  and  power,  be  unto  him  that 
sitteth  upon  the  throne  and  unto  the  Lamb,  for  ever 
and  ever.' 

"  And  the  four  living  creatures  said,  '  Amen.'  And 
the  four-and-twenty  elders  fell  down,  and  worshipped 
him,  that  liveth  for  ever  and  ever." 

This  testimony  is  guarded  on  every  side.  You  have 
first,  the  redeemed  adoring  the  Lamb  only,  with  pros- 
trate adoration.  Then  numbers  without  number  of 
the  angels,  adore  the  Lamb  likewise.  Then  the  whole 
universe,  in  similar  adoration  bless  both  the  eternal 
Father  and  the  Lamb.  And,  lastly,  there  is  the 
expressive  echo  of  praise  to  the  eternal  Father  alone. 
You  cannot  say  it  is  not  the  highest  worship,  for  once 
it  is  offered  to  the  Eternal  alone.*  You  cannot  say  it 
is  offered  to  the  Father  alone,  for  once  the  Lamb  is 
united  with  the  Father.  You  cannot  say  it  is  offered 
to  the  Father  only  through  the  Son,  for  twice  it  is 
offered  alone  to  the  Lamb  that  was  slain.  It  is  the 
utmost  homage  heaven  can  pay.  The  spirits  of  the 
just  made  perfect  have  no  higher  tribute  to  give. 
The  angels  of  light  can  offer  no  more  exhaustive 
ascription  of  their  devotion.  No  vision  that  you  could 
have  conceived,  no  language  that  you  could  have 
employed,  could  more  distinctly  authorize  our  render- 
ing to  Christ  the  highest  and  the  deepest  adoration, 
seraphic  love,  confiding  trust,  everlasting  praise. 

*  Or  if,  as  is  the  most  probable  reading,  you  omit,  with  Tregelles,  in 
v.  14,  the  words,  "  Him  that  liveth  for  ever  and  ever,"  the  worship  is 
addressed  absolutely  to  the  Deity.  It  will  scarcely  be  believed,  that 
those  who  have  refused  to  admit  adoration  in  (-rrpoanvvEu)  when  applied 
to  Jesus  Christ,  have  objected  that  here  the  self-same  word  is  applied 
only  to  the  Father. 


THE   ROCK   OP   AGES.  91 

I  have  dwelt  the  longer  on  this  portion  of  my  argu- 
ment, for  this  is,  of  itself,  sufficient  to  set  the  question 
at  rest  for  ever,  when  we  remember  that  Jesus  Christ 
himself,  gathering  up  the  testimony  of  Scripture,  says, 
"  It  is  written,  thou  shalt  worship 


the  Lord  thy  God,  and  Him  only  shalt  thou 
serve."     But  we  have  seen  that  the  highest  worship 
and  service  on  earth,  and  in  heaven,  is  rendered  to  the 
Son.     Therefore,  He  is  the  Lord  our  God. 

(4)  Once  more  this  truth  is  proved,  by  the  conjunc- 
tion of  the  name  of  the  Lord  Jesus  with  that  of  our 
heavenly  Father,  in  offices  where  the  association  of  the 
Creator  with  his  creature,  would  confound  the  infinite 
distinction  betwixt  God  and  man. 

This  evidence,  though  somewhat  of  a  circumstantial 
and  incidental  character,  is,  from  the  exceeding  solem- 
nity of  its  use  in  the  New  Testament,  peculiarly  con- 
clusive. The  combination  of  the  name  of  the  Most 
High  with  one  subordinately  employed  in  the  ASEX.MY.SI. 
evident  capacity  of  his  servant,  is  of  easy  ex-  Jud>  7"-  20- 
planation  :  though  even  this  is  rare  in  Scripture  :  but 
the  conjunction  of  the  infinite  God,  with  one  co- 
ordinately  engaged  in  manifest  equality  of  rank,  is 
utterly  inexplicable  on  the  Unitarian  hypothesis.  Ex- 
amples will  most  readily  illustrate  my  meaning  :  — 

"  Go  ye,  and  disciple  all  nations,  baptizing  them  into 
the  name  of  the  Father,  and  of  the  Son,  and  Mat  ^viii 
of  the  Holy  Ghost."     Is  it,  for  a  moment,  19- 
conceivable,  that  He  who  sees  the  end  from  the  be- 
ginning, and  knew  that  this  would  be  the  standard 
formula  of  Christian  baptism,  would  suffer  that  in  this 
most  solemn  rite,  the  name  of  a  creature  with  a  de- 


92  THE    ROCK   OF   AGES. 

rived  being,  should  coalesce  into  his  own  name,  which 
alone  is  Jehovah,  the  increate  Father  ? 

"  He  that  loveth  me  shall  be  loved  of  my  Father, 
and  I  will  love  him:  and  will  manifest  myself  unto 
him.  ...  If  a  man  love  me  he  will  keep  my  words,  and 
John  xiv.  21,  mv  Father  will  love  him,  and  we  will  come 
unto  him,  and  make  our  abode  with  him." 
The  love  of  the  Father  and  of  the  Son  is  represented 
as  an  equal  privilege, — the  access  of  the  Father  and 
of  his  Son  to  the  soul  of  the  obedient  believer  is  a 
common  access, — and  the  indwelling  of  the  Father 
and  of  the  Son  a  combined  habitation.  What  created 
being  could  use  such  language  ?  It  warrants  the 
parallel  declaration  of  St.  John's  Epistle,  "  Truly  our 
fellowship  is  with  the  Father  and  with  his 

1  John  i.  3.       0  T  ~,     .       ,,  .  ,. 

bon  Jesus  Christ,  but  it  obliges  us,  at  the 
same  time  to  confess,  that  Jesus,  in  saying  God  was 
His  Father,  made  himself  equal  with  God. 

"  This  is  life  eternal  to  know  Thee  the  only 

John  xvii.  3.  /-^     i  IT  /^n     • 

true  (jrod,  and  Jesus  Christ  whom  thou  hast 
sent."  Compare  with  this  —  "  Grace  and  peace  be 
multiplied  unto  you,  through  the  knowledge 
of  God,  and  of  Jesus  our  Lord."  If  Jesus 
Christ  were  only  an  angelic  or  human  prophet,  reveal- 
ing the  Father,  is  it  credible  that  the  intimate  heart- 
knowledge  of  the  expositor  should  be  put  on  the  same 
level  with  the  knowledge  of  God,  as  equally  essential 
to  the  life  of  the  soul,  and  equally  indispensable  for  the 
sustenance  of  that  life  ? 

Again,  I  take  up  the  Epistles.  The  prefaces  are 
most  suggestive,  whether  you  regard  the  embassy  of 
the  writers,  or  the  designation  of  the  church  addressed, 
or  the  benediction  implored. 


THE   ROCK   OF   AGES.  93 

As  to  the  commission  by  virtue  of  which  they  acted, 
you  find  almost  every  combination  employed :  — 

"Paul,  a  servant  of  God,  and  an  apostle  of 

'  •     »  Tifc-  *• l- 

Jesus  Christ. 

"  James,  a  servant  of  God,  and  of  the  Lord 

T  „,     .       „  .  James  i.  1. 

Jesus  Christ. 

"Peter,  an  apostle  of  Jesus  Christ."  iPet.i. i. 

"Simon  Peter,  a  servant  and  an -apostle  of 

T  m,    •  j.  »  2Pet.i.  1. 

Jesus  Christ. 

"  Jude,  the  servant  of  Jesus  Christ."  Jude  i. 

"Paul,  an  apostle,  ...  by  Jesus  Christ, 
and  God  the  Father,  who  raised  him  from 
the  dead." 

Would  not  this  interchangeable  variety,  if  Christ 
were  man  only,  confuse  every  reverential  distinction 
betwixt  the  Creator  and  the  creature  ?  Though  here 
the  difference  betwixt  the  loftiest  monarch  and  his  low- 
liest subject  sinks  into  nothing,  can  you  imagine  an 
earthly  plenipotentiary  sent  forth,  now  styling  himself 
"a  servant  of  the  emperor  and  an  ambassador  of  the 
chancellor;"  now  "a  servant  of  the  emperor  and  of  the 
chancellor;"  now  "an  ambassador  of  the  chancellor;" 
now  "a  servant  and  an  ambassador  of  the  chancellor;" 
now  "the  servant  of  the  chancellor;"  now  "an  ambas- 
sador (sent)  by  the  chancellor  and  by  the  emperor  ? " 
Who  would  not  think  that  the  imperial  supremacy  was 
greatly  compromised  by  such  language  ?  And  yet, 
there  the  distinction  to  be  observed  is  only  between  two 
men  of  equal  nature,  though  unequal  rank.  But  no 
distinction  is  drawn  in  this  celestial  commission  :  —  Is 
not  then  the  original  authority  equal? 

The  designation  of  the  churches  addressed,  is  also 
perfectly  unrestricted :  — 


94  THE   ROCK   OP   AGES. 

"  Unto  the  church  of  God  which  is  at  Cor- 
in 
Jesus." 


inth,  to  them  that  are  sanctified  in  Christ 


"  To  the  saints  which  are  at  Ephesus,  and 
to  the  faithful  in  Christ  Jesus." 

"  To  all  the  saints  in  Christ  Jesus,  which 

Phil.  i.  1.  ,    TV,  .,.       ... 

are  at  Phihppi. 

"  Unto  the  church  of  the  Thessalonians,  which  is 
i  Thess.  i.  i.  in  God  the  Father,  and  in  the  Lord  Jesus 
2Thess.i.i.  Christ."  Also,  "The  church  ...  in  God 
our  Father,  and  the  Lord  Jesus  Christ." 

It  is  to  these  two  last  descriptions  of  the  Thessalonian 
church,  I  would  especially  direct  your  attention.  Was 
then  their  spiritual  status  equally,  indiscriminately  con- 
sistent in  the  Father  and  the  Son  ?  Then  to  that 
church  the  Father  and  the  Son  were  equally  the  Rock 
of  their  salvation. 

And  to  complete  the  evidence,  the  benediction  be- 
sought by  the  great  apostle  of  the  Gentiles  is  almost 
invariably  in  these  words  :  —  * 

"  Grace  be  unto  you,  and  peace  from  God  our 
Father  and  the  Lord  Jesus  Christ." 

Why  this  mutual  derivation  of  spiritual  blessing 
from  the  Father  and  the  Son  ?  Surely,  because  equal- 
ly in  the  Father  and  in  the  Son  have  we  eternal  life. 

I  might   also   adduce   the   prayers   (quoted  p.  87,) 

i  Thess.  m.    where,  without  regard  to  precedence  of  names, 

blessings  are  implored  from  God  the  Father, 

*  I  may  mention,  in  passing,  there  is  a  remarkable  addition  in  the 
apostolic  Epistles  to  Timothy  and  Titus.  All  the  others  that  bear  the 
name  of  Paul,  begin  with  '  Grace  and  peace ; '  these  have  a  most  gracious 
enlargement,  '  Grace,  mercy,  and  peace.'  He  who  knew  so  well  a  min- 
ister's heart,  interlined,  as  it  were,  his  usual  salutation-prayer,  with  mercy. 
How  precious  a  word  to  ministers !  And  never  more  precious,  than  when 
treating  of  the  awful  mysteries  of  the  faith. 


THE  BOCK   OF   AGES.  95 

and  the   Lord   Jesus  Christ   himself,  as  co-  2Thess.u.i6, 
equal  in  their  power  to  grant  the  petition     17> 
urged. 

But  I  hasten  to  that  wondrous  benediction  which 
has  dropped,  as  the  gentle  dew  from  heaven,  upon  the 
church  of  Christ  for  eighteen  centuries  —  "  The  grace 
of  the  Lord  Jesus  Christ,  and  the  love  of  God,  and 
the  communion  of  the  Holy  Ghost,  be  with 

„  J  2Cor.xiii.14. 

you  all.     Amen. 

Consider,  I  pray  you,  in  the  baptismal  and  in  this 
benedictory  formula,  the  meaning  for  which  those  who 
insist  on  the  mere  humanity  of  Jesus  Christ  contend. 
The  first,  as  expounded  by  them,  would  run  thus :  — 

Baptizing  them  into  the  name  of  the  Father,  and 
of  an  exalted  man,  and  of  a  certain  influence  of  the 
Father. 

The  second  would  be  thus  interpreted  :  — 

The  grace  of  a  creature,  and  the  love  of  the  Creator, 
and  the  communion  of  creative  energy,  be  with  you  all. 
Amen. 

Your  reason  and  conscience  alike,  refuse  to  believe 
that  this  inextricable  confusion  betwixt  God  and  man, 
between  a  person  and  an  abstraction,  is  sanctioned  by 
Scripture.     And  then  in  2  Cor.  xiii.  14,  why  this  nota- 
ble change  of  the  order  observed  in  Mat.  xxviii.  19,  if 
not  to  show  that  "  in  this  Trinity,  none  is  afore  or 
after  other,  none  is  greater  or  less  than  an-CreedofS 
other?"      These  two  verses,  pondered  and  Athanasius- 
prayed  over,  seem  to  me  sufficient  to  decide  the  con- 
troversy for  ever. 

But  if  further  testimony  is  needed,  we  have  that  of 
every  creature  in  heaven,  and  on  the  earth,  and  under 
the  earth,  and  such  as  are  in  the  sea,  and  all  that  are 


96  THE   BOOK   OP    AGES. 

in  them,  who  cry  without  intermission  and  without 
pause,  and  therefore  without  the  possibility  of  any  dis- 
tinction (as  between  the  dulia  and  latria  of  the  Roman- 
ists) being  drawn  in  their  adoration  —  "  Blessing,  and 
honor,  and  glory,  and  power,  be  unto  him  that  sitteth 
on  the  throne,  and  unto  the  Lamb  for  ever 

Rev.  v.  13.  ,  „ 

and  ever. 

And,  finally,  of  the  glory  of  the  heavenly  Jerusalem, 
we  read,  "  I  saw  no  temple  therein,  for  the  Lord  God 
Almighty,  and  the  Lamb,  are  the  temple  of  it.  And 
the  city  had  no  need  of  the  sun,  neither  of  the  moon, 
Rev.  xxi.  22.  *°  sm*ne  m  it>  f°r  *ne  gl°rv  °f  God  did  lighten 

it,  and  the  Lamb  is  the  light  thereof." 
Why  (I  press  the  question  on  your  conscience)  this 
coequal  and  cooperating  glory  of  the  Lamb  with  the 
omnipotent  God  ?  Could  you  substitute  any  created 
man  or  angel  for  His  excellent  Name  ?  Never.  For 
He  alone,  in  the  unity  of  the  Holy  Ghost,  is  One  with 
God,  and  is  God.  The  Lord,  of  his  infinite  mercy, 
grant  that  I  who  write,  and  they  who  read  these  pages, 
may  stand  with  that  palm-bearing  multitude  of  the  re- 
deemed, who  have  washed  their  robes,  and  made  them 
white  in  the  blood  of  Jesus,  and  who  cry  aloud  ever- 
more, "  Salvation  to  our  God  who  sitteth  on 

Rev.  vii.  10.       ,         ,  -,  ,,       T         ,    ,, 

the  throne,  and  unto  the  Lamb. 

(5)  It  remains  that  we  consider  the  explicit  asser- 
tions that  Jesus  Christ  is  Jehovah  and  God. 

These  assertions  are  neither  few,  nor  obscure.  But 
I  would  venture  again  to  remind  my  readers,  that  the 
momentous  inquiry  in  which  we  are  engaged  is  no 
mere  intellectual  problem,  to  be  grasped  by  the  power 
of  human  reason,  and  to  be  solved  by  the  skill  of  hu- 


THE  ROCK   OF   AGES.  97 

man  analysis  :  for  "  that  no  man  can  say  that 

Jesus  is  the  Lord,  but  by  the  Holy  Ghost." 

And  I  would  ask  them  to  lift  up  their  hearts  with 

me,   that  the  Spirit  of  truth   may  guide  us  into  all 

truth,  that  He  may  glorify  Jesus,  and  that  He  may 

take  of  the  things  of  Christ,  and  show  them  John  xvi.  13, 

unto  us. 

"  The  title  JEHOVAH  is  the  grand,  the  peculiar,  and 
the  incommunicable  name  of  God.  It  neither  is  ap- 
plied to  any  created  being  throughout  the  Scriptures, 
nor  can  be  applied  in  reason,  for  it  imports  the  neces- 
sary, independent,  and  eternal  existence  of  the  Most 
High.  Of  the  infinite,  self-existent  essence  implied  by 
this  name,  it  is  impossible  for  us  to  form  a  full  and  ade- 
quate idea  ;  —  because  we  and  all  other  creatures  have 
but  a  finite  derivative  essence.  Our  sublimest  notions 
of  such  uncircumscribed  existence  must  fall  infinitely 
more  short  of  the  truth,  than  the  smallest  animalcule 
or  atom  floating  in  the  air  of  the  vast  dimensions  of 
universal  nature.  We  could  not  even  have  conceived 
anything  of  the  peculiarities,  which  this  name  teaches 
us  of  the  Almighty  ;  if  He  had  not  been  pleased  to 
reveal  himself  under  it,  and  to  declare  those  distin- 
guishing peculiarities  to  us.  Jehovah,  Ehjah,  and  Jah, 
are  names  expressive  of  the  incommunicable  essence ; 
not  names  of  office.  The  word  Jah,  stands  simply  for 
the  Divine  essence,  or  for  Him  who  is,  and  who  neces- 
sarily must  be.  The  name  Ehjah,  occurs  nowhere  but 
in  Ex.  iii.  14,  and  means  not  only  Him  who  necessarily 
is,  but  who  necessarily  will  be.  It  regards  the  future 
Eternal,  and  demonstrates  the  immutability  of  the  Di- 
vine existence.  The  title  Jehovah,  includes  the  past, 
the  present,  and  the  future  Eternal ;  that  is,  according 


98  THE  ROCK   OF   AGES. 

to  our  conceptions,  for  all  things  and  every  division  of 
that  duration  which  we  understand  by  time,  are  pres- 
ent with  him  though  successive  to  us.  Thus  the  in- 
spired apostle,  finding  no  word  in  Greek  to  represent 
the  idea  of  tire  Hebrew,  uses  a  periphrasis  or  comment 
on  the  word,  and  expresses  the  name  Jehovah  by  '  He 
that  is,  that  was,  and  that  is  to  come.'  The  word 
Jehovah  (which  contains  the  other  two)  imports  in 
itself  an  independent  essence ;  and  it  denotes  to  us  and 
serie's  Horse  *°  ^ne  whole  creation,  both  the  source  of  life 
Scutari*.  and  ^  continuai  maintenance  of  it." 

Now  we  find  certain  prophetic  declarations  in  the 
Old  Testament  regarding  Jehovah  fulfilled,  as  ruled  by 
the  New  Testament,  in  Christ  Jesus.  This  is,  perhaps, 
the  most  conclusive  evidence  that  could  be  adduced  — 
an  inspired  interpretation  of  an  inspired  text  —  so  that, 
if  I  may  adopt  the  apostle's  words,  "  by  two  immuta- 
ble things  in  which  it  is  impossible  for  God  to  lie,  we 
might  have  a  strong  consolation,  who  have  fled  for 
refuge  to  lay  hold  upon  the  hope  set  before 

Heb.  vi.  18.  ,, 

US. 

The  voice  of  him  that  crieth  in  This  is  He  that  was  spoken  of 
the  wilderness,  Prepare  ye  the  way  by  Esaias  the  prophet,  saying,  The 
of  Jehovah!  make  straight  in  the  voice  of  one  crying  in  the  wilder- 
desert  a  highway  for  our  God. —  ness,  Prepare  ye  the  way  of  the 
Isai.  xl.  3.  Lord.  —  Mat.  iii.  3. 

Now  John  Baptist's  voice,  without  controversy,  was 
heard  in  the  wilderness,  preparing  the  way  for  Christ. 
Therefore,  Christ  is  Jehovah,  our  God.* 

Sanctify  Jehovah  of  hosts  him-  Unto  you,  therefore,  which  be- 
self,  and  let  him  be  your  fear,  and  lieve,  He  (Christ)  is  precious;  .  . 
let  him  be  your  dread,  and  He  shall  but  a  stone  of  stumbling,  and  a 

*  So  it  results  from  a  comparison  of  Luke  i.  76,  and  Mat.  xi.  10,  that 
Jesus  Christ  is  the  Lord  and  the  Highest.  Cf.  Jones,  p.  4. 


THE  BOCK   OP  AGES.  99 

be  for  a  sanctuary ;  but  for  a  stone  rock  of  offence,  even  to  them  which 

of  stumbling,  and  for  a  rock  of  of-  stumble  at  the  word,  being  disobe- 

fence  to  both  the  houses  of  Israel.  —  dient.  —  1  Pet.  ii.  7,  8. 
Isai.  viii.  13,  14. 

The  stone  of  stumbling,  as  Isaiah  affirms,  is  "  Jehovah 
of  hosts  himself,"  but  as  St.  Peter  interprets  it,  (for  he 
is  referring  to  what  is  contained  in  the  Scripture,  v.  6,) 
this  stone  is  Christ.  Therefore,  Christ  is  Jehovah  of 
hosts  himself. 

And  I  (Jehovah,  which  stretcheth         And    again,    another    Scripture 
forth  the  heavens,  &c.  see  ver.  1)  will    saith,   "they   shall    look    on    him 
pour  upon  the  house  of  David,  and    (Christ)    whom    they    pierced."  — 
upon  the  inhabitants  of  Jerusalem,    John  xix.  37. 
the  Spirit  of  grace  and  supplication, 
and  they  shall  look  upon  me  whom 
they  have  pierced.  —  Zech.  xii.  10. 

The  prophet  declares  the  One  who  is  pierced  is  Jeho- 
vah speaking  of  himself,  but  according  to  St.  John's 
inspired  interpretation,  Christ  crucified  is  here  pre- 
dicted. Therefore,  Christ  is  "  Jehovah,  which  stretch- 
eth forth  the  heavens,  and  layeth  the  foundation  of  the 
earth,  and  formeth  the  spirit  of  man  within  him." 

Mine  eyes  have  seen  the  King,  These  things  said  Esaias,  when 
Jehovah  of  hosts.  —  Isai.  vi.  5.  he  saw  his  glory,  and  spake  of  him. 

—  John  xii.  41. 

The  message  recorded  determines  the  occasion  to  be 
the  same.  Therefore,  Jesus  Christ,  of  whom  the  in- 
spired apostle  is  speaking,  is  Jehovah  of  hosts,  before 
whom  the  seraphim  veiled  their  faces  in  lowliest  ado- 
ration. 

I  (Jehovah)  have  sworn  by  my-  We  shall  all  stand  at  the  judg- 
self that  unto  me  every  ment  seat  of  Christ :  for  it  is  writ- 
knee  shall  bow,  every  tongue  shall  ten,  As  I  live,  saith  the  Lord,  every 
swear.  —  Isai.  xlv.  23.  knee  shall  bow  to  me,  and  every 

tongue  shall  confess  to  God.  —  Rom. 

xiv.  11. 


100  THE   ROCK   OF   AGES. 

St.  Paul  incontrovertibly  establishes  his  assertion,  that 
we  shall  stand  at  the  judgment  seat  off  Christ,  by  this 
solemn  oath  of  Jehovah,  recorded  by  Isaiah.  There- 
fore, Christ  is  Jehovah,  who  says,  (ver.  21,)  "  There  is 
no  God  else  beside  me,  a  just  God  and  a  Saviour : 
there  is  none  beside  me." 

When  we  remember  the  solemn  protest  of  Him  who 

calls  himself  the  Jealous  God  —  "  I  am  Jehovah  ;  that 

is  my  Name :  and  my  glory  will  I  not  give 

Isai  xlii  8 

to  another,"  —  and  when  we  reflect  on  the 
awful  judgments  denounced  on  those  who  render  to  the 
creature  the  supreme  worship  due  to  the  Creator,  the 
above  comparison  of  Scripture  with  Scripture,  wherein 
the  Holy  Ghost  interprets,  explains,  and  applies  his 
own  language,  presents  the  most  irrefragable  proof  that 
Jesus  Christ  is  the  Eternal,  Increate,  Alone,  Jehovah 
of  hosts,  the  Highest,  the  Lord  our  God. 

And  here  may  be  the  most  convenient  place  to  intro- 
duce a  few  remarks  on  the  witness  we  derive  from  the 
word  "  Lord."  No  doubt  it  is  often  used  by  classical, 
and  sometimes  by  the  sacred  writers,  as  a  human  ap- 
pellation. But  then  the  facts  remain,  that  it  is  the 
word,  equivalent  to  Adonai,  which  the  Jews,  through 
their  reluctance  to  pronounce  the  awful  name  Jehovah, 
continually  employed  as  its  synonyme  ;  that  it  is  the 
word  by  which  Jehovah  is  uniformly  translated  by  the 
Septuagint,  even  in  Exodus  vi.  3  ;  and  further,  that 
standing  by  itself  in  the  New  Testament,  it  designates 
in  multiplied  passages  the  Infinite  Father.  We  must 
look,  therefore,  broadly  to  its  general  use  by  Christ 
and  his  apostles.  And  what  is  the  result  ?  The  word 
(Kvpw)  occurs  737  times  in  the  New  Testament — of 
these,  in  18  instances  it  is  confessedly  applied  to  man 


THE   ROCK   OP  AGES.  101 

or  men.  In  54  instances  it  appears  in  the  discourses 
and  parables  of  Christ,  where  the  master  described  as 
Lord  represents  or  typifies  the  Father  or  Himself:  and 
in  665  cases,  the  vast  remainder,  it  is  applied  indis- 
criminately to  the  Eternal  Father  or  to  the  Son.  Lists 
of  the  first  two  classes  are  given  below.*  Now  of  these 
eighteen  instances  with  scarcely  an  exception,  was 
there  the  remotest  possibility  of  Divine  worship  being 
intended  to  the  party  thus  designated?  Indeed,  in 
twelve  of  these  cases,  the  word  is  in  the  plural.  But 
what  of  those  very  numerous  instances  in  which  it  is 
applied  to  Jesus  Christ  ?  Therein  He  is  described  as 

*  Instances  in  which  the  word  Kvpiof  Instances  in  which  the  word  nvpioc 
occurs  in  the  discourses  and  par-        is  used  of  man:  — 

ables   of  the  Gospels,  where  the  Mat.  xxvii.  63,  by  the  Jews  to  Pilate. 

Lord,  master,  or  householder  rep-  Luke  xix.  33,  of  the  oumers  of  the 
resents  or  typifies  God  the  Father,  colt. 

or  God  the  Son:  —  John  xii.  21,  by  the  Greeks  to  Philip. 

Mat.  vi.  24:   x.  24,  25:    xiii.    27:  Acts  xvi.  16,  19,  masters  of  the  dam- 
xviii.  25, 26, 27, 31,  32,  34 :  xx.  8 :  sel. 

xxi.  30,  40:  xxiv.  45,  46,  48,  50:      —  xvi.  30,  by  the  jailer  to  Paul 
xxv.  18-26,  ten  times.  and  Silas. 

Mark  xii.  9 :  xiii.  35.  '  —  xxv.  26,  by  Festus,  of  Augustus. 

Luke  x.  2:  xii.  36-47,  seven  times:  1  Cor.  viii.  5,  lords  many, 

xiii.  8 :  xiv.  21, 22, 23 :  xvi.  3, 5, 5,  Gal.  iv.  1,  of  the  heir. 

8 :  xix.  16,  18,  20,  25 :  xx.  13,  15.  Eph.  vi.  5,  9.  )    f 

John  xiii.  16 :  xv.  15,  20.  Col.  iii.  22 :  iv.  1,     J    * 

I  was  in  some  doubt  whether  to  add  1  Tim.  vi.  15,  [Lord]  of  lords. 

to  this  list  —  1  Pet.  iii.  6,  by  Sara,  of  Abraham. 

Mat.  xxv.  11:  Luke  xiii.  25:  Rev.  vii.  14,  by  John  to  the  elder, 
but  in  these  addresses  the  para-      —  xvii.    14:    xix.    16,    [Lord]    of 
ble  seems    almost  lost  in    the  lords, 

reality. 

Now  it  is  trifling  with  this  question  to  assert  that  the  passages  adduced 
in  the  second  column,  invalidate  all  the  proof  to  be  derived  from  the  hun- 
dreds of  passages  in  which  Jesus  Christ  is  called  Lord,  and  as  Lord  is 
believed  in,  served,  and  worshipped.  The  servant  of  a  nobleman  who  ad- 
dresses him  as  "  my  lord,"  does  not  confound  his  duty  to  his  master  and  his 
God. 


102  THE  BOCK   OP  AGES. 

Acts  x.  36.  "  Lord  of  all :  "  as  the  Lord,  even  Jesus,  He 
ix.  IT.  appeared  to  Saul  in  vision  :  as  the  Lord,  St. 
2Cor.xii.8, 9.  paul  besought  him  to  remove  his  thorn  in 
i  cor.  xv.  47.  the  flesh  :  He  is  declared  to  be  the  second 
man,  the  Lord  from  heaven :  and  as  the  Lord,  the 
righteous  judge,  He  will  give  a  crown  of 
righteousness  to  all  them  that  love  His  ap- 
pearing. Now  to  one  thus  described  as  Lord,  seeing 
that  the  name  is  applied  to  the  Father  and  the  Son 
indiscriminately,  so  that,  in  many  places,  the  difficulty 
is  very  great  of  knowing  whether  the  Eternal  Father 
or  the  Lord  Jesus  Christ  be  intended,  the  risk  of 
ascribing  Divine  worship  would  be  imminent  indeed. 
The  collation  of  two  passages  from  the  Old,  with  two 
passages  from  the  New  Testament,  seems  to  clinch  the 
argument :  — 

Hear,  0  Israel,  the  LORD  our  God  There  is  one  Lord  (eZf  Kvptof ). — 

is  one  LORD  (Kup«>f  6  Qebe  jjp&v,  Ephe.  iv.  5. 
Kr'pwf   elf    eart — LXX.)  —  Deut. 
vi.  4. 

And  the  LORD  shall  be  king  over  To  us  ...  there  is  ...  one  Lord 

all  the  earth.    In  that  day,  there  («f  Kiipioc)  Jesus  Christ,  by  whom 

shall  be  one  LORD,  and  his  name  One  are  all  things,  and  we  by  him.  —  1 

(Kvpiog  eZf  not  rb  ovofj,a  avrov  £v  —  Cor.  viii.  6. 
LXX.)  —  Zech.  xiv.  9. 

Here  the  apostle  uses  the  very  words  to  which  the 
Jews  clung  with  such  tenacity,  as  establishing  the 
fundamental  truth  of  the  Unity  of  God  ;  and  adapting 
the  very  words  of  the  common  version,  the  Septuagint, 
applies  them  to  Jesus  Christ.  There  appears,  therefore, 
in  this  name  of  Christ,  as  used  in  the  New  Testament, 
explicit  declaration  that  He  is  the  Eternal  Jehovah. 

As  a  link  of  connection  between  the  testimony  of  the 
Old  and  New  Testament  to  the  person  of  the  Messiah, 


THE   ROCK   OF   AGES.  103 

I  would  now  entreat  the  reader's  calm  and  prayerful 
consideration  of ''the  first  two  chapters  of  the  Epistle 
to  the  Hebrews.  St.  Paul  is  proving  the  preeminence 
of  Christ  over  all  other  prophets,  and  the  essential  dif- 
ference betwixt  his  and  the  angelic  nature.  If  exor- 
bitant views  of  his  Divine  dignity  had  crept  into  the 
church,  here,  at  least,  we  should  look  for  the  correc- 
tion of  error,  and  for  definition  of  the  truth.  And 
how  then  is  He  described  ? 

44  God,  who  at  sundry  times  and  in  divers  manners 
spake  in  time  past  unto  the  fathers  by  the  or"  in  many 
prophets,  hath  in  these  last  days  spoken  unto 
us  by  his  Son,  whom  He  hath  appointed  heir 
of  all  things,  by  whom  also  He  made  the 
worlds. 

"  Who,  being  the  brightness  of  his  glory,  and  the 
express  image  of  his  person,  (vKoaraoeug)  and  upholding 
all  tilings  by  the  word  of  his  power,  when  he  had  by 
himself  purged  our  sins,  sat  down  on  the  right  hand 
of  the  Majesty  on  high ;  being  made  so  much  better 
than  the  angels,  as  he  hath  by  inheritance  obtained  a 
more  excellent  name  than  they. 

"  For  unto  which  of  the  angels  said  He  at  any  time, 
4  Thou  art  my  Son,  this  day  have  I  begotten  thee  ? J 
And  again,  '  I  will  be  to  him  a  Father,  and  he  shall  be 
to  me  a  Son.'  And  again,  when  He  bringeth  in  the 
first-begotten  into  the  world,  He  saith,  '  And  let  all  the 
angels  of  God  worship  him.' 

46  And  of  the  angels,  He  saith,  4  Who  maketh  his  an- 
gels spirits,  and  his  ministers  a  flame  of  fire.' 

44  But  unto  the  Son  He  saith,  4  Thy  throne,  O  God, 
is  for  ever  and  ever :  a  sceptre  of  righteousness  is  the 
sceptre  of  thy  kingdom :  Thou  hast  loved  righteous- 


104  THE   ROCK   OP   AGES. 

ness  and  hated  iniquity ;  therefore  God,  even  thy  God, 
hath  anointed  thee  with  the  oil  of  gladness  above  thy 
fellows.'       And    Thou,   Lord,  in   the   beginning   hast 
laid  the  foundation  of  the  earth  ;  and  the  heavens  are 
the  works  of  thy  hands  ;  They  shall  perish,  but  Thou 
remainest,  and  they  all  shall  wax  old  as  doth  a  gar- 
ment ;  and  as  a  vesture  shalt  Thou  fold  them  up,  and 
they  shall  be    changed  ;  but   Thou  art   the 
same,  and  thy  years  shall  not  fail."  * 
I  would  only  here  again  remind  you,  we  have  a  Di- 
vine interpretation  of  the  Divine  Scriptures.     What- 
ever be  your  preconceived  view  of  these  verses,  the 
apostle,  writing  as  he  was  moved  by  the  Holy  Ghost, 
adduces  them  as  proof  texts  of  the  glory  of  Christ.     In 
the  following  chapter,  we  find  this  wonderful  Saviour 
made  a  little  lower  than  the  angels,  for  the 
'  suffering  of  death,  perfected  through  suffer- 
ing, taking   part  of  flesh  and   blood,   in  all 
Heb.  ii.  14, 17,  things  made  like  unto  his  brethren,  having 
suffered,  being  tempted :  but  in  these  verses 
I  have  quoted,  how  transcendent  his  Majesty  !     The 
goodly  fellowship  of  the  prophets  were  his  forerunners. 
The  innumerable  company  of  angels  are  his  worship- 
pers.    He  is  seated  on  the  everlasting  throne.     He  is 
the  only-begotten  Son  of  the  Father.     He  is  addressed 
as  God.     He  is  adored  as  the  immutable,  immortal  Je- 
hovah.     I  feel  any  attempt  to  enforce  this  evidence 
may  mar  its  impressive  grandeur,  and  I  can  only  pray 
that  the  word  of  God  may  here  be  quick  and  powerful, 
and  sharper  than  any  two-edged  sword,  in  the  hand  of 
the  Almighty  Spirit  of  God. 

*  The  most  severe  criticism  has  not  really  brought  one  sustained  objec- 
tion against  the  received  version. 


THE   ROCK    OP   AGES.  105 

I  might  well  close  this  part  of  my  argument  here. 
Scripture  declares  that  our  God,  whose  name  alone  is 
Jehovah,  is  One  Jehovah,  and  is  jealous  of  his  own  at- 
tributes and  of  our  confidence.  In*  a  word,  we  rest  on 
God.  At  the  same  time,  Scripture  declares  that  all 
these  Divine  attributes  belong  to  Jesus  Christ,  who 
claims  equal  adoration  and  equal  trust,  as  being  him- 
self Jehovah,  our  God  and  Saviour.  Our  faith  centres 
on  Jesus  Christ.  Christ  is  all,  and  in  all,  to  the  Chris- 
tian. In  a  word,  we  rest  on  Christ.  Here  is  our  Rock, 
inexpugnabile  saxum.  You  cannot  add  to  its  security, 
for  it  is  impregnable.  You  cannot  increase  its  stabil- 
ity, for  it  is  immovable.  You  cannot  make  absolute 
certainty,  more  certain.  Nevertheless,  many  express 
assertions  remain.  And  if  I  may  return  to  my  former 
illustration  from  trigonometry,  in  the  solution  of  a 
triangle  if  a  side  be  measured  and  two  angles  be  ob- 
served, nothing  can  add  to  the  perfect  certainty  with 
which  a  mathematician  tells  you  the  number  of  de- 
grees in  the  third  angle,  and  the  length  of  the  remain- 
ing sides.  Nothing  would  increase  his  assurance.  His 
conclusion  is  demonstrably  true.  Still,  if  an  indepen- 
dent observer  could  tell  you  the  measurement  of  those 
parts  which  were  the  object  of  algebraic  investigation, 
the  fact  of  their  precise  coincidence,  which  of  course 
and  of  necessity  appears,  is  a  further  proof  with  what 
security  you  may  always  rest  on  the  results  of  mathe- 
matical science.  I  would  then,  draw  into  a  brief  com- 
pass, some  few  of  these  positive  deductions.  They  state 
expressly  what  other  Scriptures  prove  demonstratively. 

Let  us  then  humbly  weigh  that  passage,  against 
which,  skeptical  criticism  has  directed  its  fiercest  at- 
tacks, but  from  which  they  have  all  recoiled,  and  which 


106  THE  BOOK   OP  AGES. 

stands  impregnable  as  ever,  a  rock  foundation  for  the 
faith  of  the  humble  believer. 

"  In  the  beginning  was  the  Word,  and  the  Word  was 

with  God,  and  the  Word  was  God :  the  same  was  in 

the  beginning  with  God :  all  things  were  made  by  him, 

and  without   him  was   not   anything   made   that  was 

made.     In  him  was  life,  and  the  life  was  the 

^~if-~  light  of  men.  .  .  .  He  was  in  the  world  and 

verse  lo.  the  world  was  made  by  him,  and  the  world 

knew  him  not  .  .  .  And  the  Word  was  made  flesh  and 

dwelt  among  us,  and  we  beheld  his  glory  (the  glory 

as  of  the  only-begotten  of  the  Father,)  full 

of  grace  and  truth.  .  .  .  No  man  hath  seen 

God  at  any  time  :  the  only-begotten  Son  which  is  in 

the  bosom  of  the  Father,  He  hath  declared 

Tetse18-  Urn."* 

If  anything  of  man  could  add  strength  to  this  Di- 
vine testimony  to  Jesus,  it  would  be  the  fact  of  Philo, 
a  Jew  of  Alexandria,  contemporary  with  Christ,  but 
manifestly  ignorant  of  his  history,  describing  the  Di- 
vine Word,  as  the  Son  of  God,  the  First  Begotten, 
the  Image  of  God,  the  Angel,  a  second  God,  the  in- 

*  I  earnestly  commend  to  the  reader  to  weigh  Dr.  Pye  Smith's  lucid  ex- 
position of  this  passage,  and  pray  that  the  question  he  puts  into  the  lips 
of  the  sincere  Unitarian,  may  be  applied  with  Divine  power.  —  "Am  I 
not  inwardly  sensible  that  in  my  attempts  to  frame  an  interpretation  of 
this  paragraph,  which  may  wear  at  all  the  semblance  of  consistency,  I 
am  rowing  against  the  stream ;  I  am  putting  language  to  the  torture ;  I 
am  affixing  significations  to  words  and  phrases,  which  all  my  efforts  can 
scarcely  keep  me  from  exclaiming  that  they  could  never  have  been  in 
the  contemplation  of  the  original  writer?  Have  I  not  then  awakening 
reasons  for  the  suspicion  that  I  have  not  framed  my  opinions  with  that 
close  and  faithful  investigation,  which  the  solemn  greatness  of  the  case 
requires  ?  Am  I  not  bound  to  review  the  whole  subject  in  the  sight  of 
the  all-seeing  God,  and  under  the  sense  of  my  accountableness  to  him  as 
the  author  and  revealer  of  truth?  " 


THE   KOCK   OP   AGES.  107 

strument  of  Deity  in  the  creation,  the  High  Priest  and 
Mediator,  perfectly  sinless  himself,  and  the  fountain  of 
virtue  to  men :  and  of  St.  John  adopting  this  self-same 
name,  as  one  indicative  of  the  Messiah,  and  understood 
by  those  who  should  read  his  Gospel.  But  Scripture 
is  its  own  best  interpreter.  And  this  same  apostle, 
writing  in  after  years  of  the  advent  of  Christ,  says, 
"  He  was  clothed  in  a  vesture  dipped  in  blood, 
and  his  name  is  called  the  Word  of  God." 
Christ  then,  is  the  Word,  Christ  is  the  Creator,  Christ 
is  God.  This  introduction  to  his  Gospel  was,  I  doubt 
not,  constructed  by  the  inspired  apostle  to  be  a  bul- 
wark against  every  doubt,  and  accordingly,  for  near 
two  thousand  years, 

"  as  a  tower  of  strength, 
Which  stood  four-square  to  every  wind  that  blew," 

it  has  kept  the  hearts  of  innumerable  believers  in  per- 
fect peace. 

There  is  another  passage  I  cannot  pass  over,  though 
space  forbids  me  to  enter  into  it  fully,  John  v.  17—29 ; 
when,  the  Jews  having  accused  our  Lord  of  making 
himself  equal  with  God,  because  He  said  God  was  his 
Father,  instead  of  protesting  against  their  construction 
of  his  words,  which,  if  only  a  man,  He  would  have 
done  with  indignation  and  abhorrence,  He  proceeded, 
while  acknowledging  the  subordination  of  his  mission 
as  man,  to  set  forth  the  original  and  essential  supremacy 
of  his  person  as  God.  For  if  the  Son  doeth  all 

VGrSG  i  Q 

things  what  things  soever  the  Father  doeth : 
if  the  Son  quickeneth  whom  He  will :  if  the  verse  21. 
dead  shall   hear  his  voice   and   live :    if  he  executes 
judgment  on  the  universe :  if  all  men  must  verse  27. 
honor    the    Son,    even    as    they  honor    the  Verse23. 


108  THE  ROCK   OP  AGES. 

Father :  then  is  He  equally  Almighty :  equally  the  com- 
municative fountain  of  life  :  equally  God  who  alone  can 
raise  the  dead :  equally  the  Omniscient  who  alone  can 
judge  an  assembled  world:  and  equally  the  centre  of 
universal  homage  and  adoration. 

I  proceed  to  the  utterance  of  Thomas,  when  the 
permitted  touch  of  his  risen  Saviour  scattered  the 
John  xx  28  ^ar^  c^ouc^s  °f  unbelief — "  My  Lord  and  my 
God !  "  I  know  that  it  has  been  alleged  that 
this  was  an  exclamation  of  surprise,  addressed  to  God 
the  Father  :  but  I  can  hardly  believe  any  earnest  seeker 
after  truth  can  thus  be  baffled.  No  one  who  knows  the 
language  of  the  heart,  can  here  misinterpret  it.  The 
apostle  had  given  up  all  for  Jesus  Christ :  his  master 
had  been  seized,  and  crucified,  and  buried :  and 
Thomas's  faith  was  sorely  tried.  But  now  his  Lord 
stood  before  him  —  he  could  doubt  no  more  ;  and  "  he 
answered  and  said,"  (not  without  reason  is  the  word 
"  answered  "  here  inserted  —  the  words  were  addressed 
as  an  answer  to  One  who  stood  his  proven  Saviour  be- 
fore him :  —  it  was  the  deep  response  of  the  heart  of 
Thomas  to  Christ)  "  he  answered  and  said,  '  My  Lord 
and  my  God!'" 

I  append  other  passages  with  a  few  brief  remarks  of 
the  most  learned  and  impartial  critics  :  — 

"  Of  whom,  as  concerning  the  flesh,  Christ  came, 
who  is  over  all,  God  blessed  for  ever."  —  Rom.  ix.  5. 

"  Every  Greek  scholar  must  admit,  that  the  fair  and 
just  construction  of  the  sentence  is  that  which  is  gen- 
erally received."  —  P.  Smith,  vol.  ii.  p.  683. 

Col.  ii.  9,  —  "For  in  him  dwelleth  all  the  fulness  of 
the  Godhead  bodily." 

"  The  G-odhead,  i.  e.  Deity,  the  essential  being  of 


THE   HOCK    OP   AGES.  109 

God  —  bodily,  i.  e.  manifested  corporeally  in  his  present 
glorified  body.  Before  his  incarnation,  it  dwelt  in  him 
as  the  Aoyof  uaapKoc,  but  not  au(j.(iTiKu(,  as  now  that  He  is 

the  aoyof  evCTap/cof."  —  Alford. 

Eph.  v.  5,  —  "  The  kingdom  of  [him  who  is]  Christ 

and  God  (ev  rrj  fiaathda  rov  Xpiarov  KOL  Geoi)^)." 

"  Not  only  the  principle  of  the  rule  and  the  invariable 
practice  of  the  New  Testament  with  respect  to  Oeof, 
and  all  other  attributives,  compel  us  to  acquiesce  in  the 
identity  of  xpiorov  aal  Qeov,  but  the  same  truth  is  evinced 
by  the  examination  of  the  Greek  fathers"  ....  Mid- 
dleton,  quoted  by  P.  Smith,  who  says,  "  If  this  text 
had  no  relation  to  any  controversy,  and  were  judged 
of  solely  by  the  common  law  of  Greek  construction, 
no  person  would .  ever  have  disputed  the  propriety,  or 
rather  necessity,  of  considering  the  two  concluding 
nouns  as  referring  to  one  and  the  same  object." 

Titus  ii.  13,  —  "  the  glorious  appearing  of  our  great 
God  and  Saviour,  Jesus  Christ." 

Cf.  Scholefield's  note  in  his  "Hints."  Middleton 
says,  "If  here  the  sacred  writer  did  not  mean  to  iden- 
tify the  '  great  God  and  the  Saviour,'  he  expressed 
himself  in  a  manner  which  [could  not  but]  mislead  his 
readers."  —  Quoted  by  P.  Smith. 

2  Pet.  i.  1,  —  "  the  righteousness  of  our  God  and 

Saviour,  JeSUS  Christ,  (kv  diKaioavv-y  rov  Qeov  fjfjtiv  not  auTypof 

'ITJOOV  Xpiorov  :) "  for  construction  compare  the  expression 
a  little  below,  —  (v.  11,)  "  the  everlasting  kingdom 
of  our  Lord  and  Saviour  Jesus  Christ  (TTJV  aiuvwv  paaiMav 

rov  Kvpiov  rjfi&v  KOI  ourqpoe  'Irjaov  Xptorov)."  * 

*  If  the  Unitarians  insist  that  both  the  Father  and  the  Son  are  intended 
in  these  three  passages,  granting  for  a  moment  this  were  possible,  then  as 
an  argumentum  ad  seipsos,  all  the  force  of  the  previous  section  (4)  applies, 


110  THE   ROCK   OP   AGES. 

And  lastly,  1  John  v.  20,  —  "  We  are  in  him  that 
is  true,  in  his  Son  Jesus  Christ.  This  (person)  is  the 
true  God,  and  eternal  life." 

"  The  circumstance  which,  in  my  mind,  places  the 
matter  beyond  dispute  is,  that  the  same  person  is 
here  most  evidently  spoken  of  as  '  the  true  God  and 
ETERNAL  LIFE.'  It  will  be  granted  that  a  •  writer  is 
the  best  interpreter  of  his  own  phraseology.  Observe, 
then,  the  expression  which  he  uses  in  the  beginning  of 
the  Epistle.  '  The  life  was  manifested,  and  we  have 
seen  it,  and  shew  unto  you  that  ETERNAL 
LIFE,  which  was  with  the  Father  and  was 
manifested  unto  us.'  In  these  words  it  is  admitted 
that  the  eternal  life  is  a  title  given  to  Jesus  Christ. 
Compare,  then,  the  two  passages.  Is  not  the  conclu- 
sion of  the  Epistle  a  clear  explanation  of  its  begin- 
ning?"—  Wardlaw's  Discourses,  p.  59. 

I  would  only  ask  you  to  compare  with  this,  the  con- 
fession of  the  prophet,  "  Jehovah  is  the  true 
God.  He  is  the  living  God."  And  here  we 
have  another  invincible  argument  that  Jesus  Christ  is 
Jehovah,  very  and  eternal  God. 

This  treatise  does  not  profess  to  enter  deeply  into  a 
critical  examination  of  the  text  of  the  New  Testament, 
but  it  may  be  a  satisfaction  to  those  whose  minds  have 
been  disturbed  by  rash  assertions  of  the  uncertainty  of 
manuscripts  and  versions,  to  know,  that  not  one  of  the 
texts  here  relied  on,  is  set  aside  by  that  learned  and 
eminent  man,  Dr.  Griesbach.*  To  him  Unitarians 


and  we  find  the  conjunction  of  the  names  God  and  Christ,  where  such 
association  would  confound  the  distinction  betwixt  the  Creator  and  his 
creature. 
*  On  the  doctrine  before  us,  Griesbach  says:  "  So  numerous  and  clear 


THE   ROCK   OP  AGES.  Ill 

constantly  appeal.  Of  him  Dr.  P.  Smith  writes  :  "No 
man  ever  devoted,  through  a  long  life,  such  a  persever- 
ing assiduity  of  labor  to  the  critical  study  of  the  New 
Testament,  and  no  man  has  ever  so  completely  united 
the  confidence  of  all  denominations  of  Christians  in  the 
sagacity,  judgment,  and  integrity  of  his  critical  decis- 
ions." There  are  indeed  three  texts  often  contended 
for,  which  the  authority  of  this  distinguished  professor 
precludes  my  bringing  forward  as  evidence  :  1  John  v. 
7,  he  believes  to  be  an  interpolation  ;  in  Acts  xx.  28, 
he  prefers  icvpiov  to  Oeou;  and  in  1  Timothy  iii.  16,  he 
would  substitute  of  for  6e6f.  But  to  these  three  texts, 
that  we  may  not  be  drawn  into  needless  disputations,  I 
have  simply  forborne  to  refer.  The  argument  dees  not 
demand  them.  It  is  incontrovertible  without  them. 
And  therefore  the  inquirer  may  be  certified  on  the  one 
hand,  that  if  he  rejected  the  positive  assertions  that 
Christ  is  God,  the  great  God  our  Saviour,  in  whom 
dwelleth  all  the  fulness  of  the  Godhead  bodily,  he 
would  be  violating  those  rules  of  sound  common  sense 
which  he  must  apply,  to  interpret  every  other  classical 
work ;  and  on  the  other  hand,  he  may  be  assured,  that 
in  resting  on  these  declarations  he  is,  so  far  as  the  most 
calm  and  learned  scholars  can  assure  him,  relying  on 
the  very  exact  meaning  of  the  words  intended  by  those 
who  wrote  under  the  inspiration  of  the  Holy  Ghost. 


are  the  arguments  and  the  testimonies  of  Scripture  in  favor  of  the  true 
Deity  of  Christ,  that  I  can  hardly  imagine  how,  upon  the  admission  of 
the  Divine  authority  of  Scripture,  and  with  regard  to  fair  rules  of  inter- 
pretation, this  doctrine  can  by  any  man  be  called  in  doubt.  Especially 
the  passage,  John  i.  1-3,  is  so  clear,  and  so  superior  to  all  exception,  that 
by  no  daring  efforts  of  either  commentators  or  critics,  can  it  ever  be  over- 
turned or  be  snatched  out  of  the  hands  of  the  defenders  of  the  truth."  — 
Quoted  by  P.  Smith,  vol.  ii.  p.  540. 


112  THE   ROCK   OF   AGES. 

And  here,  I  would  pause  :  and  pray  the  reader  to 
review  the  impressive  strength  of  that  evidence  which 
the  word  of  God  has  afforded. 

Let  us  remember  how  earnestly  Scripture  detaches 
our  ultimate  confidence  from  any  creature,  and  exclu- 
sively claims  it  for  the  one  Infinite  Creator  :  how  vivid 
is  the  contrast  drawn  betwixt  man  and  God :  how 
direct  are  the  prohibitions  against  trusting  in  man,  how 
express  the  precepts  to  rest  on  God  :  and  moreover 
how  awful  is  the  holy  jealousy  of  the  Most  High,  if 
any  one  usurp  the  incommunicable  glories  of  his  name, 
or  intrude  upon  the  claims  of  his  supremacy :  so  that 
the  first  great  lesson  of  spiritual  education  may  be 
summed  up  in  the  words  —  "  Blessed  is  the  man  that 
Jer  xvii  7  trusteth  in  the  Lord,  and  whose  hope  the 

Lord  is." 

Further  let  us  remember,  how  confessedly  Scripture 
requires  us  to  repose  our  ultimate  confidence  in  the 
Lord  Jesus  Christ :  setting  him  before  us  as  pos- 
sessed of  all  those  incommunicable  attributes  of  God- 
head ;  as  our  Creator,  Preserver,  and  final  Judge ;  as 
the  hope  of  fallen  man  to  whom  the  eye  of  every 
believer  was  directed  by  prophecy  before  his  first  ad- 
vent ;  and  as  the  great  object  of  religious  trust,  a  trust 
claimed  by  himself  when  He  came  into  the  world, 
conceded  by  his  followers,  and  commanded  by  his 
inspired  apostles  :  so  that  the  second  great  lesson  of 
spiritual  education  may  be  summed  up  in  the  words  — 
"  Whosoever  believeth  in  the  Son  of  man 
shall  not  perish,  but  have  eternal  life." 
Further  let  us  remember,  that  comparing  spiritual 
things  with  spiritual,  not  only  does  Scripture  ascribe  to 
Christ  all  the  attributes  of  essential  Deity  and  thus, 


THE   ROCK    OP  AGES.  113 

seeing  there  is  one  God  and  none  else,  establish  the 
unity  and  equality  of  the  Son  with  the  Father  ;  but 
moreover,  represents  the  Son  as  fulfilling  towards  us  all 
those  offices  of  infinite  greatness  and  goodness  which 
God  only  can  sustain :  that  the  appearances  of  God 
Jehovah  to  the  Old  Testament  saints,  combined  with 
the  declaration  "  No  man  hath  seen  God  at  any  time," 
are  utterly  inexplicable  on  any  other  hypothesis,  and 
are  absolutely  decisive  when  the  New  Testament  as- 
sures us,  it  was  the  glory  of  the  Lord  Jesus  they  saw : 
that  the  direct  and  Divine  worship  rendered  to  and 
received  by  Christ,  in  earth  and  heaven,  compels  us 
to  acknowledge  He  is  the  Lord  our  God  :  that  the 
name  of  Jesus  Christ  is  united  with  that  of  our 
heavenly  Father  in  offices  where  the  coalition  of  the 
Creator  with  his  creature  would  blend  and  confuse 
the  infinite  distinction  betwixt  God  and  man :  that, 
whereas  the  most  sensitive  jealousy  appears  through- 
out Scripture,  of  any  created  being  usurping  the  name 
of  the  supreme  Creator,  inspired  interpretations  of  in- 
spired texts  assure  us  that  Jesus  Christ  is  the  Eternal, 
Jehovah  of  hosts,  the  Lord  our  God :  that  as  Lord, 
the  one  Lord,  He  requires  obedience  and  is  obeyed, 
claims  trust  and  is  trusted,  demands  adoration  and  is 
adored :  and  that  finally,  He  is  addressed  as  God  and 
Lord ;  that  He,  the  Word,  is  declared  to  be  God,  to 
be  with  God  in  the  beginning,  to  be  the  Creator  of 
all ;  that  He  claims  equal  honor ;  that  He  is  over  all 
God  blessed  for  ever  ;  that  his  righteousness  is  the 
righteousness,  and  his  future  advent  the  appearance 
of  our  great  God  and  Saviour  Jesus  Christ ;  and  that 
of  him  St.  John  declares,  "  this  is  the  true  God  and 
eternal  life." 


114  THE  ROCK   OP   AGES. 

Let  us  ponder  these  things,  and  reflect  how  cumu- 
lative is  this  evidence.  I  earnestly  pray  that  the  Di- 
vine Spirit  may  present  it  with  irresistible  power  to 
every  conscience.  If,  after  weighing  the  solemn  dec- 
larations of  Jehovah,  guarding  his  own  inalienable 
glories,  we  had  found  the  essential  attributes  of  Deity 
assigned  in  Scripture  to  Jesus  Christ,  this  would  have 
been  an  unanswerable  argument.  If,  after  consider- 
ing our  miserable  condition  as  lost  sinners,  we  had 
found  that  in  the  matter  of  eternal  salvation,  our 
hopes  are  there  directed  to  Jesus  as  our  Saviour,  this 
would  have  been  conclusive  evidence,  when  we  re- 
member "  I  am  God,  and  beside  me  there  is  no  Sav- 
iour." If,  leaving  this  line  of  proof,  we  review  the 
appearances  of  the  Lord  to  the  Old  Testament  saints, 
this  would  have  been  a  new  and  interesting  series  of 
demonstrations  which  would  lead  us  to  the  same  result. 
If  again,  quitting  this,  we  carefully  ponder  the  Divine 
worship  offered  to  him,  and  accepted  by  him,  this  is 
decisive,  when  we  remember,  "  Thou  shalt  worship  the 
Lord  thy  God,  and  him  only  shalt  thou  serve."  If, 
pursuing  another  path  of  investigation,  we  study  those 
Scriptures  where,  in  offices  of  the  highest  solemnity 
the  name  of  Jesus  Christ  is  so  united  with  that  of  our 
heavenly  Father,  that  to  accept  this  as  the  conjunction 
of  the  Creator  with  his  creature  would  confound  all 
distinction  betwixt  God  and  man,  we  are  again  led 
irresistibly  to  the  conclusion,  that  the  Godhead  of  the 
Father  and  of  the  Son  is  one,  the  glory  equal,  and 
the  majesty  coeternal.  If,  once  more,  we  sec  how 
prophecies  regarding  God  Jehovah  are  claimed  by 
the  New  Testament  as  being  fulfilled  in  Jesus  Christ, 
here  is  inspired  testimony  to  the  supreme  Godhead  of 


THE   ROCK   OP   AGES.  115 

the  Messiah.  And  finally,  when  we  find  the  awful 
names  of  God,  and  Saviour,  and  Redeemer,  and  Lord, 
ascribed  to  Him  again  and  again  in  a  subject  where 
misdirected  faith  were  idolatry  and  death,  this  again 
is  explicit  assertion  and  transparent  proof.  I  say, 
the  evidence  is  cumulative.  It  is  not  a  long  elabo- 
rate catena,  the  strength  of  which  is  the  strength  of 
its  weakest  link.  If  the  reader  thinks  any  text  is  in- 
applicable, let  him  dismiss  it.  This  proof  rests  on 
hundreds  of  texts.  The  whole  drift  of  Scripture, 
from  Genesis  to  Revelation,  establishes  it.  It  is  in- 
terwoven with  the  very  texture  of  the  sacred  writings. 
The  lines  of  argument  are  distinct  and  independent, 
and  yet,  when  presented  in  their  collective  strength, 
they  are  so  mutually  corroborative,  that  it  seems  as  if 
we  heard  the  voice  again  from  heaven  saying,  "  This 
is  my  beloved  Son,  hear  ye  him: "  and  when  we  hum- 
bly ask,  "  who  is  the  Lord,  that  I  might  believe  in 
him?"  and  bend  a  reverential  ear  to  catch  the  im- 
port of  the  answer,  it  is  this,  "Unto  you  is  born  a 
Saviour,  which  is  Christ  the  Lord,  Emmanuel,  Won- 
derful Counsellor,  the  mighty  God,  the  Father  of 
eternity,  the  Prince  of  peace." 

But   cordially  to  embrace   this,  needs  I  know  the 
convincing  power  of  the  Holy  Ghost.     I  feel  my  help- 
lessness.    I  give  myself  to  prayer.     The  altar  is  built 
as  once  on  Carmel,  the  trench  is  made,  the  wood  is 
piled,   the    sacrifice    disposed  in  order.      But  it  needs 
the  fire  from  heaven.     "  Hear  me,  O  Lord,  hear  me, 
glorify  thy  Son  that   thy  Son  also  may  glorify  thee. 
Reveal   thy   Son   to   those   who    seek   thee.  Gai.  i.  ie. 
Draw  them  unto  him.     Thou  commandedst  John  Ti-  44- 
the   light   to   shine   out   of   darkness:   shine   in   their 


116  THE   BOCK   OF   AGES. 

hearts,  in  my  heart,  to  give  the  light  of  the 
knowledge  of  the  glory  of  God  in   the  face 
of  Jesus  Christ." 

Bear  with  me,  my  friends,  for  giving  utterance  to 
prayers  which  have  been  long  pleaded  at  the  throne 
of  grace.  They  have  not  been  offered  in  vain.  And 
when  the  fire  of  the  Lord  falls  on  any  heart,  it  shall 
consume  the  sacrifice,  and  the  wood,  and  the  stones, 
and  the  dust:  and  the  deep  response  of  that  believ- 
ing soul  shall  be,  "My  Redeemer,  thou  art  the  Lord 
— my  Saviour,  thou  art  God." 


THE   BOCK   OF   AGES.  117 


CHAPTER  V. 

I  PROCEED,  therefore,  to  my  fourth  proposition :  — 

That  Scripture,  in  the  Old  and  in  the  New  Testament 
alike,  presents  to  us  the  incarnation  and  the  mission 
of  the  Saviour,  as  the  extremity  of  condescension  in 
Jehovah,  that  thereby  He  might  exalt  us  to  everlasting 
life. 

(1)  The  Scriptures  already  cited  prove  beyond 
contradiction  the  coequal,  coessential,  coeternal  God- 
head of  the  Son.  And  here  we  have  attained  that 
vantage  ground  from  which,  I  am  persuaded,  we  may 
most  safely  with  the  adoring  angels  stoop  down  and 
look  into  the  humiliation  and  the  humanity 

„     T  rn      -    ,  lPet.i.12. 

or  Jesus  Christ. 

Let  us  only  follow  the  pathway  along  which  Scrip- 
ture does  as  it  were  lead  us  by  the  hand.  Let  us  ac- 
knowledge the  infinite  perfections  of  him  who  is  the 
Alone  Supreme  Jehovah.  Let  us  confess  the  infinite 
demerit  of  rebellion  against  him.  Let  us  admit  that 
He  has  opened  out  to  us  in  his  word  a  way  of  ac- 
cess whereby  we,  the  sinful  and  the  sunken,  may 
be  brought  nigh  to  him,  the  absolutely  Holy  and 
Good  One,  who  is  "  of  purer  eyes  than  to 
behold  evil,  and  cannot  look  on  iniquity." 
Let  us  remember  that  this  reconcilement  is  spoken 


118  THE  ROCK  OF  AGES. 

of  as  a  salvation,  which  to  accomplish  Omnipotence 
travels  in  the  greatness  of  its  strength,  and 
'•1=11.1.  Omniscience  declares  to  have  been  a 


mystery  hidden  in  God  from  the  beginning 

of  the  world:  and  that  to  fulfil  this  work 
we  find  a  wondrous  mission  revealed,  in  which  the 
isai  xiTiii  i  kord  God  and  his  Spirit  send  forth,  and 

the  Eternal  I  AM  is  the  sent  One.  Let 
us  then  on  the  sure  testimony  of  Scripture  acknowl- 
edge that  all  the  attributes,  the  honors,  and  the 
rights  of  Jehovah  are  ascribed  to  this  Sent  One, 
whose  name  is  called  Jesus,  for  He  shall  save  his 
people  from  their  sins  ;  who  claims  himself  equality 
with  God  as  his  only-begotten  Son  ;  and  who  is  asso- 
ciated with  God  in  every  supreme  office  of  Deity. 
And  lastly,  let  us  accept  the  simple  fact,  as  recorded 
in  the  Bible,  of  Christ's  descent  from  above  ;  that  He, 
johni.  i,  14.  the  Word,  who  in  the  beginning  was  with 
m.  is.  God  and  was  God,  was  made  flesh  and  dwelt 

among  us  ;  that  He  came  down  from  heaven  ; 

...     jo  O  ^ 

that  He  proceeded  forth  and  came  from  God, 

xvii.  5.     forsaking  the  glory  which  He  had  with  the 

Father   before  the  world  was  ;  that   being  originally 

(iirapxuv)  in  the  form  of  God,  He  emptied  himself,  and 

took  upon  him  the  form  of  a  servant,   and 

was  made  in  the  likeness  of  men  :  that  by 
him  the  universal  Creator  —  by  him  incarnate  and 

crucified  —  it   pleased   the  Godhead  to   rec- 

Col.  i.  19,  20.  i  -       11       V  •  i  •          ,*  TT 

oncile  all  things  unto  himself:  that  He 
being  the  brightness  of  his  Father's  glory  and  the  ex- 
press image  of  his  person,  in  the  bringing  many  sons 
of  God  to  glory,  forasmuch  as  the  children  were  par- 
takers of  flesh  and  blood,  also  himself  likewise  partook 


THE  ROCK   OP   AGES.  119 

of  the  same,  that  through  death  He  might  destroy 
him  that  had  the  power  of  death,  that  is  the  devil, 
and  deliver  them  who  through  fear  of  death  Hcb  }  3  and 
were  all  their  life  subject  to  bondage. 

Now  our  whole  souls  are  filled  with  one  thought — 
the  condescension  of  God.  Now  we  shall  not  be 
stumbled  at  passages  which  speak  of  the  exceeding 
humiliation  to  which  He  stooped.  As  we  assign  no 
limit  to  the  height  of  his  glory,  we  shall  assign  none 
to  the  depths  of  his  grace.  Yea,  so  far  from  taking 
offence  at  the  inferiority  of  the  position  which  He  as- 
sumed, the  very  lowliness  of  his  incarnation  and  the 
very  degradation  of  the  death  He  died,  will  kindle  in 
us  a  brighter  and  a  more  burning  gratitude,  when  we 
remember  that  though  rich  it  was  for  our 
sakes  He  became  poor,  and  that  for  us,  his 
wayward  and  wandering  sheep,  the  chief  Shepherd 
offered  up  himself  as  the  Lamb  of  God,  laying  down 
his  life  of  his  own  accord,  and  taking  it  again  to  die 
no  more. 

(2)  Perhaps  to  some  minds  it  might  have  seemed 
more  congruous  with  the  Divine  Majesty,  supposing  it 
needful  for  our  salvation  that  God  should  humble  him- 
self at  all,  that  the  descent  should  have  been  less  steep, 
and  the  humiliation  less  lowly.  They  would  have 
chosen  not  some  little  insignificant  planet  like  earth 
as  the  scene  of  his  self-abnegation,  but  some  central 
orb  of  metropolitan  grandeur,  and  would  have  gathered 
the  whole  intelligent  creation  as  spectators  around  the 
splendid  arena.  They  would  fain  have  had  him  as- 
sume not  the  body  of  our  abasement  but  haply  an 
angelic  nature,  wherein,  as  some  seraph  of  surpassing 


120  THE  ROCK  OP  AGES. 

brightness,  He  should  have  wrought  deeds  of  miracu- 
lous beneficence.  And  chiefly,  they  would  have  shun- 
ned for  him  the  ignominy  of  the  cross,  and  have 
selected  what  they  deemed  some  more  glorious  method 
of  self-sacrifice,  whereby  He  should  have  paid  the 
price  of  our  redemption.  This  they  would  have  called 
a  salvation  worthy  God.  But  surely,  as  the  heavens 
are  higher  than  the  earth,  so  are  the  ways  of  Jehovah 
higher  than  our  ways  and  his  thoughts  than 

Is£li.  IV.  9.  11  fi-  i        •  n  ~r 

our  thoughts.  His  work  is  perfect.  Let  us 
remember  that  whatever  of  material  and  physical  glory 
we  add  to  the  mission  of  Christ,  beyond  what  is  need- 
ful for  the  evidence  of  that  mission,  we  subtract  from 
its  moral  and  spiritual  glory.  Between  the  unap- 
proachable splendors  of  the  Godhead  and  the  lowest 
forms  of  created  intelligence  there  are  gradations  ab- 
solutely without  number.  For  the  increate  Jehovah 
to  have  assumed  the  nature  of  the  highest  archangel 
would  have  been  an  infinite  descent.  Let  us  thus 
far  confide  with  childlike  confidence,  that  herein  was 
manifested  omniscient  love  when  God  chose  the  world 
—  this  little  world  of  ours  —  to  be  the  theatre  of  the 
mighty  conflict,  and  sent  his  only-begotten  Son  in 

the  likeness  of  sinful  flesh  to  suffer  death 
,  upon  the  cross,  and  to  be  the  propitiation 


10.  /i  • 

for  our  sins. 

"  The  Word  was  made  flesh,  and  dwelt  among  us." 
There  is  a  majestic  condescension  in  these  few  words 
that  nothing  can  equal.  He  was  made  man.  "  By 
himself,  by  his  friends  and  disciples,  by  his  enemies 
and  persecutors,  Jesus  Christ  was  spoken  of,  as  a 
proper  human  being.  His  childhood  was  adorned 
with  filial  affection,  and  the  discharge  of  filial  duty. 


THE   ROCK   OP   AGES.  121 

His  intellectual  powers,  like  those  of  other  Luke  u  ^  _ 
children,  were  progressive.  In  his  ear- 52< 
liest  years,  He  embraced  with  eagerness  the  means 
of  improvement.  He  had  large  experience  of  human 
suffering.  His  lot  was  one  of  severe  labor,  poverty, 
weariness,  hunger,  and  thirst.  He  affected  no  austerity 
of  manners,  nor  did  he  enjoin  it  upon  his  followers. 
While  He  mingled  in  the  common  sociability  and  the 
innocent  festivities  of  life,  He  sustained  a  weight  of 
inward  anguish  which  no  mortal  could  know.  He 
was  a  man  of  sorrows  and  acquainted  with  grief.  He 
looked  forward  to  the  accumulation  of  suffering  which 
He  knew  would  attend  his  last  hours,  with  feelings  on 
the  rack  of  agony,  with  a  heart  exceedingly  sorrowful 
even  unto  death,  but  with  a  meek  and  resigned  resolu- 
tion, a  tender  and  trembling  constancy,  unspeakably 
superior  in  moral  grandeur  to  the  stern  bravery  of  the 
proudest  hero.  In  his  last  hours,  with  a  bitterness  of 
soul  more  excruciating  than  any  bodily  sufferings, 
He  cried,  '  My  God,  my  God,  why  hast  thou  forsaken 
me  ! '  while  yet,  He  promised  heaven  to  a  penitent  fel- 
low-sufferer, and  died  in  an  act  of  devotional  confi- 
dence, triumphing  that  his  work  was  finished.  Thus 
He  died,  but  rose  again,  that  He  might  be  the  Lord 
of  both  the  dead  and  living ;  and  He  ascended  to  his 
Father  and  our  Father,  to  his  God  and  our  God. 
This  was  the  man  Christ  Jesus :  a  man  demonstrated 
from  God  by  miracles,  and  prodigies,  and 
signs,  which  God  did  by  him :  a  man  or-  Acts "' 22' 
dained  by  God,  to  be  the  judge  of  the  living  xvii  31 
and  the  dead. 

"  It  is  delightful  to  dwell  on  the  character  of  this 
unrivalled  man :   not  only  because  in  no  other,  since 


122  THE   ROCK   OF   AGES. 

the  foundation  of  the  world,  has  the  intellectual  and 
moral  perfection  of  our  nature  been  exhibited,  but  be- 
cause the  contemplation  of  such  excellence  refreshes 
and  elevates  the  mind,  and  encourages  to  the  bene- 
ficial effort  of  imitation.  He  always  did  the  things 
which  pleased  his  heavenly  Father.  Love,  zeal, 
purity,  a  perfect  acquiescence  in  the  Divine  will  on 
every  occasion,  and  the  most  exalted  habits  of  devo- 
tion had  their  full  place  and  exercise  in  his  mind. 
The  most  refined  generosity  but  without  affectation  or 
display ;  mildness,  lowliness,  tenderness,  fidelity,  can- 
dor, a  delicate  respect  for  the  feelings  as  well  as  the 
rights  and  interests  of  others,  prudence,  discriminating 
sagacity,  the  soundest  wisdom,  and  the  noblest  forti- 
tude shone  from  this  Son  of  righteousness  with  a  lustre 
that  never  was  impared."* 

Believe  me,   we  yield  to  none  in  the  strength   of 

conviction  with  which  we  hold   to  the  humanity  of 

Jesus  Christ.     "  The  Word  was  made  flesh, 

John  1. 14. 

and  dwelt  among  us."  We  take  our  stand 
fearlessly  on  this.  This  unlocks  all  those  texts  on 
which  Unitarians  are  wont  to  insist,  asserting  the 
inferiority  and  subordination  of  the  Son  of  Man  to 
the  Father.  We  do  not  hide  these  truths.  We  do 
not  gloss  them  over.  We  do  not  explain  them  away. 
They  are  essential  to  our  faith.  As  combined  with 
the  revelations  of  his  essential  Godhead,  they  form  that 

*  I  make  no  apology  for  condensing  and  abstracting  the  two  preceding 
paragraphs  from  the  profound  treatise  of  Dr.  Pye  Smith,  to  which  I  have 
frequently  referred,  on  "  Scripture  Testimony  to  the  Messiah  "  (vol.  ii. 
334-337).  Permit  me  to  take  this  opportunity  of  urging  any  who  need  a 
calm  and  candid  investigation  of  this  momentous  subject,  to  study  his 
noble  apology  for  our  faith.  Most  thankful  should  I  be,  if  my  humble 
essay  formed  the  stepping-stone  which  should  lead  any  to  that  truly  great 
work. 


THE   BOCK   OP   AGES.  123 

inimitable  grace  which  is  our  salvation.     The  foot  of 
the  ladder  must  rest  on  earth,  as  the  top  of  it  Gen.  xxvm. 
reaches  to  heaven.  John  i.  51. 

If  our  doctrine  is  the  truth,  that  there  subsist  in 
the  essence  of  One  Jehovah,  three  who  are  called 
the  Father,  the  Son,  and  the  Holy  Spirit,  coequal 
and  coeternal ;  and  that  it  is  the  design  of  the  Father, 
and  the  will  of  the  Son,  with  the  consenting  pleasure 
of  the  Holy  Spirit,  that  the  Son,  for  the  recovery  of 
fallen  man,  should  empty  himself,  not  of  his  Godhead, 
which  were  impossible,  but  of  his  glory,  and  take  our 
human  nature  into  mysterious  union  with  his  Divine 
nature,  so  that  God  and  man  make  one  Christ :  if  this 
is  spoken  of  in  Scripture  as  the  extremity  of  Divine 
condescension,  and  humiliation,  devised  and  accom- 
plished, that  hereby  guilty  men  might  have  a  medium 
of  access  to  the  Holy  Deity,  —  or  rather  foregoing  ab- 
stract terms,  that  we  might  have  a  mediator  betwixt 
us  and  God,  one  with  God  by  reason  of  his  eternal 
essence,  one  with  us  by  reason  of  the  humanity  He 
deigned  to  assume:  how  otherwise  could  such  a  re- 
lationship have  been  expressed  than  in  such  or  such 
like  words  — "  There  is  one  God  and  one  mediator 
betwixt  God  and  man ;  the  man  Christ 

T  1,  I,'  IP  *  11  9» 

Jesus,  who  gave  himselt  a  ransom  tor  all  f 
—  or  such  a  salvation  be  described  than  "  This  is  life 
eternal,  that  they  should  know  thee,  the  only 
true  God  and  Jesus  Christ,  whom  thou  hast 
sent  ? "     Looking  forward,  as  the  man  Christ  Jesus, 
to  his  translation  from  this  world  of  suffering  to  the 
glory   of   his    Father's    throne,    (remember   He    had 
emptied  himself,  taken  upon  him  the  form  of  a  ser- 
vant, humbled   himself — if  these  words   mean   any- 


124  THE   ROCK   OP   AGES. 

tiling,   they   imply   a   spontaneous    descent   from   the 
higher  to  the  lower,)   how  otherwise  could   He   de- 
scribe his  return  from  that  present  estate  of  afflicted 
humanity,  than  in  such  or  such  like  words  —  "  If  ye 
loved  me  ye  would  rejoice,  because  I  said, 
I   go   unto   the   Father,   for   my   Father   is 
greater  than  I."     Having  descended  with  the  express 
design  of  doing  his  Father's  pleasure,  of  serving  a  per- 
fect service,  of  rendering  a  spotless  obedience  to  the 
law,  of  exhibiting  a  Divine  model  of  self-denial ;  how 
otherwise  could  He  declare  his  mission  than  in  these  or 
similar  terms — "I  came  down  from  heaven 

John  yi.  38. 

not  to  do  mine  own  will,  but  the  will  of  him 
that  sent  me  ?  "  Standing  forth,  the  author  and  fin- 
Heb.  xii.  2.  isher  of  the  faith  (TW  mareu^) ;  the  exemplar  of 

that  faith  we  are  to  copy ;  AS  MAN  working 
his  miracles  not  by  virtue  of  his  Divinity  ever  inherent 
in  him,  but  by  virtue  of  a  perfect  faith  in  the  power  of 
the  Father;  that  faith  which  with  us  is  intermittent 
and  often  overborne,  being  with  him  constant  without 
defect,  and  victorious  without  defeat ;  how  otherwise 
could  He  reveal  the  secret  and  entire  dependence  of 
his  soul  on  God,  than  in  language  such  as  this,  — 
John  v.  so,  "  I  can  °f  mine  own  self  do  nothing."  "  My 
andsiv.io!  Father  that  dwelleth  in  me,  He  doeth  the 
works  ?  " 

(3)  These  passages  affirm  his  proper  humanity,  and 
his  humble  mission  as  a  servant.  This  humanity  we 
assert  as  strongly,  this  mission  we  believe  as  verily 
as  yourselves.  All  that  faith  requires  is  to  act  upon 
the  great  principle  of  comparing  spiritual  things  with 
spiritual ;  and,  wherever  we  find  any  assertion  of  his 


THE   BOCK   OF   AGES.  125 

subordination  as  man,  if  we  can  place  by  its  side  a 
parallel  assertion  of  his  supremacy  as  God,  faith  de- 
mands nothing  more.  Often,  the  immediate  context 
will  supply  the  corrective,  and  adjust  the  balance.  If 
not,  we  shall  never  consult  in  vain  the  whole  counsel 
of  the  lively  oracles  of  God. 

Thus  in  the  Old  Testament,  as  man  the  heel  of 
the  seed  of  the  woman  is  bruised :  as  God  He  achieves 
a  victory  surpassing  human  strength,  He 

i  ,  .      &      .  Gen.  iii.  15. 

bruises  the  serpent  s  head.     Against  him  as 
man,  we  read  in  the  second  Psalm,  the  kings  of  the 
earth  set  themselves  :  to  him  as  the  Anointed 
Son  of  God,  Divine  royalty  is  ascribed  and 
universal  trust  attracted.     As  man  He  appears  at  the 
close  of  the  110th  Psalm,  like  a  weary  traveller,  drink- 
ing of  the  wayside  brook  and  revived  therewith :  but  the 
opening  verses  described  him  as  the  victorious 
Lord  of  all  on  the  throne  with  Jehovah.     If 
you  regard  his  humanity,  Unto  us  a  child  is 
born :  if  you  regard  his  Deity,  His  name  is 
the  Mighty  God.     As  David's  son,  He  is  the  rod  out 
of  the  stem  of  Jesse :  as  David's  Lord,  He  shall  smite 
the  earth  with  the  rod  of  his  mouth,   and 
with  the  breath  of  his  life  shall  he  slay  the 
wicked.     In  respect  of  his  manhood  He  grows  up  as  a 
tender  plant,  despised  and  rejected :  in  virtue 
of  his  Godhead  he  bears  the  iniquity  of  us  all, 
and  with  his  stripes  we  are  healed.     As  man  He  is  the 
pierced   smitten   shepherd :    as    God   He   is  ^^  xii  10 
Jehovah's  fellow.  and'xm.Y  ' 

And  when  we  come  to  the  New  Testament,  the  evi- 
dence is  yet  more  abundant.  Space  forbids  to  do  more 
than  place  side  by  side,  with  a  very  few  remarks,  those 


126  THE   ROCK   OP  AGES. 

Scriptures  which  reveal  the  characteristics  of  his  man- 
hood and  his  Godhead.  Those  on  the  left  hand  will 
record  his  functionary  subordination  as  man  ;  those  on 
the  right  his  essential  supremacy  as  God  :  — 

I  came  down  from  heaven  not  to  Father,  I  will  (#eAw). —  Johnxvii. 
do  mine  own  will,  but  the  will  of  24. 

him  that  sent  me.  —  John  vi.  38.  Lord  if  thou  wilt . .  "  I  will."  — 

Mat.  viii.  3. 

His  will,  therefore,  as  man,  was  subjected  to  that  of 
his  Father :  as  God,  was  ever  in  perfect  harmony  with 
his  Father's  will,  but  was  self-existent,  free,  efficacious. 

Of  that  day  and  hour  knoweth  no  The  Father  sheweth  the  Son  all 
man,  no,  not  the  angels  which  are  things  that  himself  doeth.  —  John 
in  heaven,  neither  the  Son,  but  the  v.  20. 

Father.  —  Mark  xiii.  32.  As  the  Father  knoweth  me  even 

so  know  I  the  Father.  —  John  x.  15. 
Lord,  Thou  knowest  all  things.  — 
John  xxi.  17. 

Luke  ii.  52.  Just  as  we  read,  Jesus  increased  in  wisdom, 
and  therefore  there  were  subjects  unknown 
to  him  at  twelve  years  of  age,  which  were  acquired  by 
him  or  revealed  to  him  afterwards :  so  in  Mark  xiii.  32, 
Jesus  is  speaking  in  his  human  nature.  This  point 
was  not  made  known  to  him  as  man,  by  the  Spirit. 
And  since  his  manhood  is  spoken  of  as  a  condition  of 
his  prophetical  office  (Deut.  xviii.  15,  of  thy  brethren) 
He  is  declaring  as  an  ambassador,  what  lay  within  his 
commission,  and  this  day  and  hour  he  was  not  em- 
powered, as  Prophet,  to  reveal.*  The  contrast  verses 

*  "  Admiranda  est  in  motibus  animse  Christi  varietas.  Interdum  habuit 
sensum  excelsum,  ut  vix  videretur  meminisse,  se  esse  Hominem  in  terris 
umbulantem:  interdum  habuit  sensum  humilem,  ut  psene  videri  posset 
oblitus,  se  esse  Dominum  ex  coalo.  Et  pro  praesenti  semper  affectu 
solitus  est  eloqui;  modo  tanquam  Is,  qui  cum  Patre  erat  unum;  modo 
rursum  sic,  quasi  ea  duntaxat  conditione  esset,  qua  suut  omnes  homines 


THE   ROCK   OF   AGES.  127 

sufficiently  prove  He  shared  the  infinite  counsels  of  his 
Father,  comprehended  the  Incomprehensible,  and  is 
himself  Omniscient. 

I  go  unto  the  Father,  for  my  Making  himself  equal  with  God. 
Father  is  greater  than  I.  — John  — Juhnv.  18.  With  our  Lord's  con- 
xiv.  28.  sequent  discourse,  v.  19  to  29.  (See 

p.  107.) 

Inferiority  of  rank  as  man,  as  mediator,  as  the 
apostle  and  servant  of  his  Father,  —  having  for  us 
spontaneously  stooped  from  the  throne  of  his  glory,  — 
is  asserted  in  the  first  quotation :  equality  of  nature  as 
to  cooperation,  self-existence,  infinite  knowledge,  uni- 
versal trust,  is  proved  in  the  second. 

The  veiy  texts  which  most  strongly  declare  the  hu- 
manity of  Jesus,  are  sufficient,  as  Coleridge  somewhere 
observes,  to  refute  those  who  from  them  would  deny 
his  Deity.  How  could  a  mere  man  without  absurd 
presumption,  solemnly  announce  that  God  the  Father 
was  greater  than  He  ?  How  could  He  be  made  flesh  ? 
How  it  be  a  proof  of  his  humility  that  He  was  made 
in  the  likeness  of  man. 

This  may  be  the  fittest  opportunity  to  say  a  few 
words  on  the  answer  of  Christ  to  the  ruler,  "  Why 
callest  thou  me  good  ?  There  is  none  good  but  one, 
that  is  God.  But  if  thou  wilt  enter  into  life,  Mat  xix  16 
keep  the  commandments."  This  young  man,  17- 
coming  to  Christ  and  exclaiming,  "  Good  teacher,  what 

sancti.  Saepe  haec  duo  mira  varietate  inter  se  temperantur.  Hoc  loco 
humillime  loquitur,  sensumque  suae  glorise,  quern  sermo  de  judicio 
afferebat,  temperat.  Dices:  Cur  appellatur  h.  1.  Filius,  non  sumta  de- 
nominatione  a  natura  humana?  Resp.  In  enunciatis  de  Salvatore,  cum 
praedicato  glorioso  copulari  solet  subjectum  demissum;  Mat.  xvi.  28; 
John  i.  61,  iii.  13:  cum  praedicato  demisso,  subjectum  gloriosum;  Mat. 
xxi.  3;  1  Cor.  ii.  8;  et  h.  1.  est  antitheton  ad  Patrem.  —  Bengel. 


128  THE   EOCK   OP   AGES. 

good  thing   (didaanafa  ayade,  ri  ayatiov)   shall  I  do  that  I  may 

have  eternal  life  ?  "  manifestly  only  recognized  him  as 
a  human  teacher,  as  such,  called  him  good ;  nay  put 
his  own  good  works  on  the  same  level  of  merit.  The 
Lord  refused  such  homage.  It  was  founded  on  false 
assumptions.  Its  acceptance  would  have  strength- 
ened a  yet  unhumbled  self-righteousness.  "  Why," 
he  asked,  "  why  callest  thou  me  good  ?  "  The  stress  is 
on  the  "  why."  The  answer  to  that  "  why,"  would 
discover  an  unsuspected  depth  of  self-ignorance.  But 
the  Lord  proceeded  to  probe  the  young  man's  heart, 
and  tried  him  by  the  second  table  of  the  law  wherein 
he  rested.  The  ruler  was  found  wanting.  We  know 
not  his  after-history  :  but  thus,  at  least,  one  barrier 
was  broken  down  which,  unremoved,  must  have  ever 
kept  him  from  confessing  his  need  of  an  atonement  for 
sin,  from  imploring  the  advocacy  of  Jesus  Christ  the 
righteous,  and  from  trusting  in  the  perfect  goodness  of 
him  before  whom,  unconsciously,  then  He  knelt,  Jeho- 
vah our  righteousness.  But  to  resume. 

To  sit  on  my  right  hand,  and  on  To  him  that  overcometh  will  I 

my  left,  is  not  mine  to  give,  except  grant  to  sit  with  me  in  my  throne, 

to  those  for  whom  it  is  prepared  of  —  Rev.  iii.  21. 
my  Father.  —  Mat.  xx.  23. 

The  translation  given  above  of  our  Lord's  reply  to 
Salome  simply  omits  the  words  which  are  not  in  the 
original.*  The  promise  to  the  church  of  Laodicea 
sufficiently  proves  that  in  respect  of  heavenly  dignities, 
Jesus  Christ  does  as  He  wills  with  his  own. 


*  Cf.  Scholefield's  "  Hints,"  and  Alford;  and  for  construction  dM,'  olf 
ijToi/LiaaTai  compare  precisely  similar  idiom  in  the  previous  chapter,  verse 
11,  d/U'  olg  dedorai,  where  it  is  properly  translated  "  save." 


THE  ROCK   OF   AGES.  129 

God  so  loved  the  world  that  He        Christ  also  loved  the  Church,  and 

gave  his  only-begotten  Son.  —  John  gave  himself  for  her.  —  Eph.  v.  25. 
iii.  16. 

It  pleased  the  Lord  to  bruise  him;        I  lay  down  my  life  that  I  might 

He  hath  put  him   to  grief:   when  take  it  again.  No  one  (oi}6eig)  taketh 

Thou  shalt  make  his  soul  an  offering  it  from  me.    I  have  power*  to  lay 

for  sin.  —  Isai.  liii.  10.  it  down,  and  I  have  power  to  take  it 

again.  —  John  x.  17,  18. 

Whom  God  hath  raised  up,  hav-        Destroy  this   temple   (his  body), 

ing  loosed  the  pains  of  death.  —  and  in  three  days  I  will  raise  it  up. 

Acts  ii.  24.  —  John  ii.  19. 

He  (the  Father  of  glory)  set  him        He  ascended  up  on  high,  He  led 

at  his  own  right  hand  in  the  heav-  captivity  captive.  —  Eph.  iv.  8. 
enly  places,  far  above  all  principal-        Having  spoiled  principalities  and 

ity  and  power.  —  Eph.  i.  20,  21.  powers,  He  made  them  a  shew  of 

openly.  —  Col  ii.  15. 

In  these  passages  you  will  observe  that,  on  the  one 
hand,  the  death,  resurrection,  and  ascension  of  Jesus 
as  man,  being  subordinate  to  the  Father  and  at  his  dis- 
posal, are  said  to  have  taken  place  at  his  Father's  ordi- 
nation :  while  on  the  other  hand,  as  God,  Christ  gives 
himself,  raises  himself,  ascends  in  his  own  might,  and 
as  the  King  of  glory,  the  Lord  of  hosts  mighty  in 
battle,  enters  the  everlasting  doors. 

And  now,  Lord  .  .  grant  .  .  that        Eneas,  Jesus  Christ  maketh  thee 
signs  and  wonders  may  be  done  by    whole,  —  Acts  ix.  34. 
the  name  of  thy  holy  child  Jesus. 
—  Actsiv.  29,  30. 

If  the  first  exalts  the  Father  ;  the  second,  as  distinctly, 
exalts  the  Son  as  the  immediate  Author  of  miraculous 
healing. 

Forgiving   one   another,  even  as        Forgiving  one   another,   even   as 
God  for  Christ's  sake  hath  forgiven    Christ  forgave  you. —  Col.  iii.  13. 
you.  —  Eph.  iv.  32. 

*  Unitarians  object  to  it-ovoia  being  here  translated  "  power,"  (they 
would  prefer  "authority,")  but  it  is  so  rendered  of  the  Father's  power, 
Luke  xii.  6;  Acts  i.  7;  and  as  they  would  add  Jude  25.    The  previous 
clause  declares  the  spontaneity  of  the  gift. 
6* 


130  THE   ROCK   OF   AGES. 

Now  the  Father,  now  the  Son,  is  referred  to  as  the  first 
cause  of  forgiveness. 

To  us  (there   is   but)   one   God  And  one  Lord  Jesus   Christ,  by 

the  Father,  of  whom  (££  ov)  are  all  whom  (61*  ov)  are  all  things,  and 

things,  and  we  unto  («f)   Him. —  we  by  him.  —  ib. 
1  Cor.  viii.  6. 

On  this,  Dr.  P.  Smith  says,  "  Lord  is  not  put  as  a 
designation  secondary  and  inferior  to  God.  It  attrib- 
utes dominion  ;  and  the  extent  of  the  dominion  must 
be  according  to  the  nature  of  the  case  in  any  given  in- 
stance. Is  there  anything,  then,  in  this  case  to  direct 
our  conception  ?  Yes :  all  things  are  '  by  Him,'  or 
'  through  Him,'  as  their  immediate  and  efficient  Cause. 
The  identical  phrase  is  used,  which  is  twice  by  the 
same  writer  employed  with  regard  to  the  Eternal 
Father  (Rom.  xi.  36  ;  Heb.  ii.  10)  :  by  whom  (M  ov  ra 
TTuvra)  are  all  things."  Myself  believing  the  reference 
to  be  to  Deut.  vi.  4,  as  stated  p.  102,  no  proof  could  be 
stronger  than  this  of  the  Divine  supremacy  of  the  Mes- 
siah. But  at  all  events,  the  Deity  of  Christ  can  no 
more  be  denied  because  the  Father  is  here  called  the 
"  One  God,"  than  the  dominion  of  the  Father  can  be 
denied  because  the  Son  is  called  the  "  One  Lord."  * 

*  There  are  two  other  passages  to  which  Unitarians  sometimes  refer, 
but  the  deduction  they  draw  from  them  is,  in  each  case,  refuted  by  the 
context. 

(1)  "  The  first-born  of  all  creation"  irporoTOKog  irdcnjf  Kriaeuc,  or  "of 
the  whole  creation."  —  Col.  i.  15. 

But  the  apostle  continues  — 
verse  16.  "  For  by  him  were  all  things  created." 

If  you  regard  the  word  first-born  in  its  general  acceptation 
among  Eastern  nations,  it  imports  lordship,  excellence,  dignity;  and  as 
such  the  clause  might  well  have  been  translated  here,  "  The  chief  of  all 
creation."  But  if  you  press  for  a  more  exact  significance,  it  absolutely 
resists  the  interpretation  that  Christ  is  himself  a  creation  of  God,  for  then  it 
would  have  been  TTOUTOKTIOTOC,  first  created,  as  Chrysostom  observes  (see 


THE  ROCK   OP   AGES.  131 

Ye  are  Christ's  :  and  Christ  is  I  am  in  the  Father  and  the  Father 
God's.  —  1  Cor.  in.  23.  in  me.  —  John  xiv.  10. 

The  head  of  Christ  is  God.—  He  (the  Son)  is  the  head  of  the 
1  Cur.  xi.  3.  body,  the  church.  —  Col.  i.  18. 

Then  cometh  the  end,  when  He        Of  his  (Christ's)  kingdom  there 
shall  have  delivered  up  the  king-    shall  be  no  end.  —  Luke  i.  33. 
dom  to  God,  even  the  Father,  .  .          The  everlasting  kingdom  of  our 

Lord  and  Saviour  Jesus  Christ.  — 

2  Pet.  i.  11. 

Then  shall  the  Son  also  himself        Thy  throne  0  God  is  for  ever  and 
be  subject  unto  him  that  put  all    ever.  .  .  Thou  art  the  same.    Sit  on 
things   under  him,  that   God  may    my  right  hand.  —  Heb.  i.  8,  12,  13. 
be  all  in  all.  —  1  Cor.  xv.  24,  28.  Christ  is  all  and  in  all.  —  Col  iii. 

11. 

From  these  passages,  on  the  one  side,  we  learn  that 
Jesus  Christ  as  the  second  Man,  the  federal  Head  of 
his  church,  in  ascending  to  our  God  and  Father  has 
ascended  to  his  God  and  Father  :  and  that  as  our 
surety  He  does  his  Father's  will :  and  that  a  time  will 
come  when  He  will  no  longer  exercise  his  mediatorial 
office,  by  pleading  the  virtue  of  his  blood  for  penitent 
sinners  (seeing  that  sin  and  death  are  for  ever  abol- 

Scott),  not  Trpwroro/cof,  first  born.  The  (-ro/cof)  guards  this,  and  the 
Trpwro-,  so  far  from  assuming  him  to  be  theirs*  creature,  declares  his  pre- 
existent  priority  to  all  creation,  according  to  the  well-known  Greek  usage 
of  the  superlative  for  the  comparative,  (see  John  i.  15,)  on  irpwrof  (un>  T}V, 
for  He  was  before  me:  and  the  clause  might  have  been  rendered  by  that 
in  our  version  of  the  Athanasian  creed.  "  Begotten  before  the  worlds." 
Thus  the  phrase  by  itself  is  an  unambiguous  testimony  to  his  Deity :  and 
the  succeeding  clauses,  ascribing  to  him  the  creation  of  all,  prove  him  in- 
create ;  for,  if  a  creature,  He  made  himself,  which  is  absurd. 

(2)  The  beginning  of  the  creation  of  God,  #  apxv-  —  R*v-  "i-  !*• 
Compare  with  this  "  I  am,  saith  the  Lord,  the  beginning  and  the  end 
(rj  apxn  KO.L  TO  T&of).  —  Rev.  i.  8,  xxi.  6,  xxii.  13. 

The  above  comprise  all  the  instances  of  the  use  of  apx*l  ln  the  Apoca- 
lypse, and  sufficiently  prove  that,  as  used  in  ch.  iii.  14,  it  regards  the  pre- 
existent  eternity,  the  "  from  everlasting  "  of  the  Lord,  and  as  such  de- 
clares him  to  be  the  beginning,  or  origin,  or  originator,  or  precisely  as  we 
say,  the  First  Cause  of  the  creation  of  God. 


132  THE  KOCK   OF   AGES. 

ished)  :  but  as  the  Representative  of  us,  his  blood- 
bought  children,  (for  the  memory  of  his  dying  love 
shall  never  fade  throughout  eternity,)  will  keep  his 
Father's  commandments  and  abide  in  his  love,  and  that 
thus  for  ever  and  for  ever  Jehovah  shall  fill  the  uni- 
verse with  the  unclouded  effulgence  of  his  everlasting 
name  and  essence,  LOVE.  On  the  other  hand,  we 
learn  that  Christ  and  his  Father  are  one,  that  He  has 
a  real  and  undivided  supremacy,  that  his  kingdom  shall 
never  wax  old,  his  glory  never  pale,  his  royalty  never 
pass  away ;  and  that  for  the  endless  ages  of  immortality 
in  heaven  and  earth  the  manifestation  of  the  love  of 
God  shall  be  through  him,  who  is  the  brightness  of  his 
Father's  glory,  and  is  seated  on  the  right  hand  of  the 
Majesty  on  high. 

I  append  only  one  couplet  more,  for  the  same  prin- 
ciple applies  to  all  the  passages  which  have  been,  or 
can  be,  brought  forward  to  prove  the  subordination  of 
the  Son. 

In  the  midst  of  the  throne  and  of  A  pure  river  of  water  of  life,  clear 

the  four  living  creatures,  and  in  the  as  crystal,  proceeding  out  of  the 

midst  of  the  elders,  stood  a  Lamb  as  throne  of  God  and  of  the  Lamb.  — 

it  had  been  slain.  —  Rev.  v.  6.  Rev.  xxii.  1. 

Do  you  gather  from  the  first  passage  that  in  Christ 
glorified  there  are  ineffaceable  traces  of  Jesus  and  him 
crucified  ?  —  from  the  last  you  learn  that  the  perennial 
and  transparent  stream  of  felicity — the  joy  of  the  Holy 
Ghost  —  flows  equally  and  coordinately  from  the  eter- 
nal Father  and  the  eternal  Son. 

I  have  now,  I  believe,  brought  forward  the  principal 
of  those  passages  on  which  Unitarians  rely.  Is  there 
anything  in  any  one  of  them,  or  in  all  collectively, 
to  prevent  our  reposing  supreme  confidence  in  Jesus 


THE   BOCK   OF   AGES.  133 

Christ  ?  —  do  they  rebuke  our  absolute  dependence 
upon  him  ?  —  do  they  warn  us  against  loving  him 
with  every  affection  of  our  soul  ? 

The  Scriptures  adduced  in  the  last  two  chapters, 
brought  before  us  One  of  such  Divine  perfections,  that 
if  He  were  not  God,  not  the  object  of  supreme  reli- 
ance, we  should  at  least  have  needed  a  caveat  every 
few  lines  —  "  Art  thou  tempted  to  worship  him  ?  See 
thou  do  it  not.  Though  the  instrument,  He  is  not  the 
author  of  eternal  salvation.  Though  Godlike,  He  is 
not  God.  Though  wearing  vice-regal  honors,  He  is 
not  king.  Be  on  your  guard.  Control  your  feelings. 
Curb  your  affections.  Moderate  your  admiration. 
Keep  your  trust  in  check.  He  is  only  a  creature 
after  all.  Beware  of  idolatry :  and  again  I  say,  be- 
ware !  "  Now  I  ask,  do  the  passages  affirming  his 
subordination  as  man,  contain  that  caveat  ?  —  or  any- 
thing like  such  a  warning  ?  —  or  any,  even  the  faintest 
intimation  of  the  possibility  of  loving  him  too  much,  or 
trusting  in  him  too  entirely  ?  You  must  confess  they 
do  not.  Yea  more,  as  you  stoop  down  and  look  into 
these  mysteries  of  his  humiliation,  they  touch  deeper 
and  deeper  springs  within  you,  they  awaken  the  finer 
sensibilities  of  your  nature,  and  when  you  believe  that 
He,  who  was  in  the  form  of  God,  emptied  himself  for 
you,  and  took  upon  him  the  form  of  a  servant,  confi- 
dence and  affection  alike  reach  a  standard  that  nothing 
can  transcend.  You  trust  him,  you  love  him,  you 
adore  him  supremely,  for  that  exceeding  great  and 
costly  love  wherewith  He  loved  you  and 
gave  himself  for  you. 

And  now  every  generous  feeling  within  you  brands 


134  THE   BOCK    OP   AGES. 

it  as  the  basest  ingratitude  to  allege  these  proofs  of  his 
humanity  in  disproof  of  his  Deity,  to  trample  on  his 
lowliness  that  you  may  pluck  the  diadem  from  his 
brow,  and  to  find  cause  in  the  true  sympathy  of  him 
who  was  in  all  points  tempted  like  as  we  are,  and 
touched  with  the  feeling  of  our  infirmities,  for  denying 
the  excellence  of  that  glory  which  he  had  with  the 
Father  before  the  world  was.  If  a  sick  and  suffering 
prisoner  in  Newgate,  nursed,  and  tended,  and  taught, 
by  the  philanthropic  Howard,  had  argued  from  the 
self-devotion  of  that  noble  man  spending  long  hours  in 
the  loathsome  cell,  that  he  could  not  possess  a  princely 
mansion,  and  a  fortune  of  his  own  ;  and  even  if  he  had 
reproached  that  ministering  angel  saying,  "  you  must 
surely  be  a  wretched  convict  like  myself,"  we  might 
pity  his  infatuation  and  pardon  his  ingratitude  :  —  but 
can  we  forgive  ourselves,  if  we  deliberately  select  the 
instances  of  our  Lord's  lowest  humiliation  and  cast 
them  in  his  teeth,  as  proving  that  He  never  dwelt  from 
eternity  in  the  light  that  no  man  can  approach  unto, 
nor  inhabited  from  everlasting  that  shrine  of  unfathom- 
able delights,  the  bosom  of  his  Father  ?  Let  us  be- 
ware, my  friends,  and  remember  the  solemn  warning 
of  Jesus,  "  Whosoever  shall  fall  on  this  stone  (himself 
in  prostrate  humility)  shall  be  broken  ;  but  on  whom- 
soever it  shall  fall  (himself  returning  in  glo- 

Mat.  xxi.  44. 


(4)  The  Word  was  made  flesh.     O  wondrous  hu- 
miliation of  the  Creator  !     But  this  is  not  all.      "  He 
11  12  came'  and  as  many  as  received  him,  to  them 
gave  He  power  to  Jbecome  the  sons  of  God." 


THE   ROCK   OF   AGES.  135 

O  wondrous  exaltation  of  us  his  creatures !  They 
are  two  mysteries,  of  which  the  second  is  only  less 
marvellous  than  the  first.  He,  the  Infinite  One,  stooped 
to  the  extremity  of  woe  that  He  might  elevate  us  to  the 
highest  life  which  a  created  being  can  enjoy  —  the  life 
of  God.  And  this  explains  another  series  of  truths, 
which  I  blush  for  myself  and  for  human  nature  to 
confess  once  troubled  my  peace,  and  is  I  know  at  the 
present  moment  darkening  the  faith  of  many  :  I  mean 
the  exalted  expressions  which  Scripture  contains  of  our 
privileges  in  Christ. 

What  argument,  UNBELIEF  SUGGESTS,  can  you  draw 
from  the  infinite  mutual  love  of  the  Father  and  the 
Son,  when  Jesus  says,  "  As  the  Father  loved 
me,  90  have  I  loved  you  f"—  John  xv>  9" 

Or  from  the  infinite  knowledge  possessed  by  the  Son 
of  the  Father,  when  He  says,  No  one  knoweth  the 
Father  save  the  Son,  and  He  to  whom  the  Son 
will  reveal  him?—  Mat.*. 27. 

Or  from  the   Son   being  the  express  image  of  liis 
person,  when  it  is  said,  we  are  changed  into  the 
same  image  from  glory  to  glory?  — 

Or  from  his  Divine  nature  as  the  Son  of  God,  when 
we  are  joint  heirs  with  him  who  is  the  first-born  among 
many  brethren,  and  are  ourselves  partakers  of  Rom.  viii.  17, 
a  Divine  nature  ?  —  2  pet.  i.  4. 

Or  from  his  words,  "  I  and  my  Father  are  one," 
when  He  prays  for  his  people  "  that  they  may 
be  one  even  as  we  are  one  ?"  —  John  xvl1' 22' 


136  THE   ROCK    OP   AGES. 

Or  from  his  own  mighty  miracles,  when  He  prom- 
ises his  faithful  disciple,   Greater  works  than 


John.  xiv.  12. 


Or  from  his  session  on  the  eternal  throne, 
when  he  says,  we  shall  share  his  throne  ?  — 

Or  from  his  saying,  He  that  hath  seen  me  hath  seen 

the  Father  :  when  He  also  says,  He  that  hear- 
.  16.     eth    m  foartfh  me  ?  _ 


Or  from  his  assurance,  "  As  the  Father  knoweth  me 
even  so  know  I  the  Father,"  when  St.  Paul  says  in  the 
confidence  of  faith,  then  shall  I  know  even  as 
lCor-™Ll2-also  I  am  known?  — 

Or  from  the  infinite  comprehension  implied  in  the 

words  "  The  Father  sheweth  the  Son  all  things  that 

himself  doeth,"  when  Jesus  says,  All  things  that  I  have 

heard  of  my  Father,  I  have  made  known  unto 

John  xv.  15. 


Or  from  the  name  of  Jesus,  "  The  Saviour  of  the 
world,  who  shall  save  his  people  from  their  sins," 

when,  among  the  Old  Testament  saints  we 
Neh.  ix.  27.  fin(|  there  were  saviours  who  saved  them  ; 
i  cor.  ix.  22.  when  St.  Paul  says,  I  became  all  things  to  all 

men  that  I  might  by  all  means  save  some  ;  and 
when  St.  James  avers,  he  that  converteth  a  sinner  from 

the  error  of  his  way  shall  save  a  soul  from 

James  v.  20. 


Or   from   the   express  definition  ,    "  the  Word  was 


THE   KOCK   OF   AGES.  137 

God  :  "  when  Christ  declares,  He  called  them 
gods  to  whom  the  word  of  Crod  came  ?  — 


John  x.  35. 


Or  from  the  solemn  affirmation,  "  In  him  dwelleth 
all  the  fulness  of  the  Godhead  bodily,"  when  Scripture 
records  the  prayer,  "  that  ye  might  be  filed  even 
to  all  the  fulness  of  God  ?  "  Eph' m  19' 

O  base  unbelief !  O  hateful  suspicion  !  If  I  have 
done  wrong  in  giving  consistent  expression  to  thoughts 
which  have  been  flung  as  fiery  darts  against  the  shield 
of  faith,  the  Lord  pardon  his  servant  in  this  thing  ! 
But  the  answer  is  conclusive,  and  the  suggestion  unan- 
swered may  rankle  in  many  breasts.  I  do  not  now 
insist  on  the  exceeding  ingratitude  of  the  return  —  to 
take  advantage  of  the  infinite  love  of  Christ  and  say, 
the  believer  is  advanced  to  so  high  a  dignity,  and  is 
admitted  to  such  Divine  delights,  there  can  surely  be 
no  difference  betwixt  him  and  the  eternal  Son  of  God  ; 
but,  I  ask,  what  saith  the  Scripture  to  this  objection  of 
the  glories  of  Christ,  and  of  his  redeemed,  being  from 
time  to  time  described  in  apparently  similar  terms  ? 

In  the  first  place  most  of  the  attributes  and  names  of 
Christ  are  never  predicated  of  his  people  :  they  are  his 
own  essential  prerogatives  :  they  are  incommunicable. 
Then  if  we  take  up  one  by  one,  those  passages  whose 
force  is  thought  to  be  neutralized  by  the  corresponding 
privileges  of  saints,  we  shall  see  how,  in  each  case,  the 
privilege  of  the  believer  is  derived  from  Christ,  or  from 
the  Father  through  Christ,  (the  context  compelling 
this,)  and  is  limited  by  the  finite  capacity  of  the  crea- 
ture ;  while  the  supereminent  glory  of  Christ  is  either 
underived,  eternal,  increate,  —  or,  if  given,  is  expressly 


138  THE  ROCK    OP  AGES. 

given  to  him  in  his  subordinate  character  as  Mediator. 
And,  lastly,  no  pretension  of  trust  in  any  saint  or  saints 
is  founded  on  the  privileges  conferred  on  him  or  them 
in  the  Gospel. 

As  to  the  first  point,  you  may  easily  verify  it  for 
yourself,  by  referring  to  chapters  iii.  and  iv.  Where  is 
any  saint  said  to  be  the  only-begotten  Son  of  God,  the 
First  and  the  Last,  from  everlasting,  the  same  yester- 
day, to-day,  and  for  ever,  omnipresent,  omniscient,  infi- 
nitely good,  the  creator  and  preserver  of  all  things,  the 
chief  shepherd  of  the  flock,  the  one  master  and  lord,  the 
bridegroom  of  the  bride,  Jehovah  ?  Nowhere.  There- 
fore setting  these  disputed  passages  aside  for  a  while, 
even  without  them  the  proof  remains  incontrovertible. 

Secondly,  let  us  examine  this  alleged  similarity  more 
closely.  But  to  deprecate  a  hasty  conclusion  from  a 
bare  resemblance  of  words,  I  would  remind  you,  there 
are  a  few  instances  in  Scripture  in  which  the  same 
phrase  denotes  a  prerogative  of  the  Supreme  Father, 
and  a  privilege  of  his  believing  child.  Thus  we  find, 
Mat. xix. 26.  "With  God  all  things  are  possible."  And 
again,  "  All  things  are  possible  to  him  that 
Mark  ix.  23.  believeth."  Would  you,  because  of  the 
sameness  of  the  terms  employed,  deny  the  omnipotence 
of  God,  or  ascribe  omnipotence  to  the  believer  ? 
Mat  v  48  Again,  "Be  ye  therefore  perfect,  even  as 
your  Father  in  heaven  is  perfect."  Would 
you,  because  of  the  perfection  of  the  saint,  deny  the 
infinite  goodness  of  the  Father  ;  or  because  of  the  ab- 
solute perfection  of  the  Father,  ascribe  illimitable  good- 
ness to  the  saint  ?  Here,  indeed,  "  Knowledge 
Prov  xiv.  6.  -g  eagy  to  kim  that  understandeth."  Let  us, 

however,  proceed  to  examine  them  :  — 


THE   ROCK   OP   AGES.  139 

The  Father  loveth  the  Son,  and  As  the  Father  hath  loved  me,  so 
hath  given  all  things  unto  his  hands,  have  I  loved  you:  continue  ye  in 
He  that  believeth  on  the  Son  hath  my  love.  If  ye  keep  my  command- 
everlastiug  life.  —  John  iii.  35,  36.  ments,  ye  shall  abide  in  my  love.  — 

John  xv.  9,  10. 

In  the  first  quotation,  supreme  authority  is  assigned 
to  Christ,  as  the  heir  of  all  things  for  his  Church ; 
and  the  trust  of  mankind  centres  on  him.  In  the 
second,  He  is  urging  his  disciples  as  defectihle  beings, 
by  the  plea  of  the  infinite  fulness  of  his  love  towards 
them,  infinite  so  far  as  regarded  himself,  to  abide  in 
that  love  from  which  without  him  they  would  assur- 
edly fall,  for  without  me,  as  He  had  just  said, 

J         ••          ••  •  John  xy- 5- 

ye  can  do  nothing. 

All  things  are  delivered  unto  me        And  he  to  whomsoever  the  Son 
of  my  Father,  and  no  one  knoweth    will  reveal  him.  —  ib. 
the   Son   but   the  Father;    neither 
knoweth  any  one  the  Father,  save 
the  Son;  —  Mat.  xi.  27. 

The  first  part  is  again  accompanied  by  the  declara- 
tion of  the  Son's  unlimited  inheritance  of  all  things. 
The  second  is  qualified  by  the  previous  assertion  that 
these  things  were  revealed  to  babes,  and  their  finite 
knowledge  of  the  Father  is  granted  through  the  Son, 
as  the  efficient  cause. 

The  express  image  of  his  person.  Changed  into  the  same  image.  — 
— Heb.  I  3.  2  Cor.  iii.  18. 

The  first  clause  is  extracted  from  that  chapter  which 
so  illustriously  proves  the  Godhead  of  Christ.  The 
second  refers  all  the  transformation  to  the  view  of  the 
glory  of  God  in  the  face  of  Jesus  Christ. 

i    i  .11  -.2 Cor-  i*' 6- 

revealed    progressively    by    the    Lord,    the 
Spirit. 


140  THE   BOCK    OF   AGES. 

Unto  which  of  the  angels  said  He        Sons  of  God. 
at  any  time:  Thou  art  my  Son,  this        Joint  heirs  with  Christ. 
day  have  I  begotten  thee?  —  Heb. 

i.  5.  [The   first-born,]    among    many 

brethren.—  Rom.  viii.  14,  17,  29. 

We  have  here  another  testimony  to  Christ,  which 
connects  itself  with  all  those  passages  affirming  that 
in  a  sense  peculiar  to  himself  He  is  the  Son  of  God; 
John  i.  H.  ^standing  forth  as  the  Son,  the  only-begot- 
SlilVm:  aJ  ten  of  the  Father,  the  Son  of  his  love,  his 

MarkXxVv.66i  i  °wn  Son,  the  Son  of  the  living  God,  the 
mke  i.  32.  J 


Son  of  the  Blessed?  the  Son  of  the  Highest. 
From   a   cursory  glance   into   the  eighth  of  Romans, 
we  see  how  infinite  the  difference  betwixt  that  essen- 
tial   Sonship,    and    our    privileges,    as    adopted    sons, 
which  are  only  ours  in  Christ  ;  and  thus  it  is,  as  St. 
Peter  writes,  through  the   righteousness   of  our   God 
and  Saviour,  Jesus  Christ,  through  the  knowledge  of 
God  and  of  Jesus  our  Lord,  that  we  become 
partakers  of  a   (not  the)  Divine  nature. 

I  and  my  Father  are  one.  —  John        That  they  may  be  one  even  as  we 
x.  30.  are  one.  —  John  xvii.  22. 

On  the  first,  hangs  the  security  of  the  church  uni- 
versal, which  is  safe,  whether  held  in  his  hand,  or,  to 
vary  the  aspect  of  truth,  held  in  his  Father's  hand  ; 
equally  safe,  for  He  and  his  Father  are  one  in  essence, 
power,  operation,  and  will.  From  the  second,  we 
learn  how  intimate  is  the  union  of  the  saints  with  each 
other,  and  the  Lord  ;  but,  unutterably  glorious  as  are 
the  privileges  besought  by  Christ  for  his  people  in  that 
sublime  prayer,  they  all  flow  equally  from  the  Father, 
and  from  himself  (v.  3)  as  the  one  fountain  of  eternal 
life. 


THE   ROCK    OF   AGES.  141 

The  works  that  I  do,  in  my  Fa-        Greater  works  than  these  shall  he 
ther's  name,  bear  witness  of  me.  —    do.  —  John  xiv.  12. 
John  x.  25. 

In  the  former,  the  works  are  appealed  to  as  proof  of 
his  right  to  be  the  Shepherd  of  his  flock,  and  the  Mes- 
siah of  Israel.  In  the  latter,  all  the  miracles,  as  He 
had  just  stated,  are  wrought  by  faith  in  him,  "  he 
that  believeth  on  me,  the  works  that  I  do  shall  he 
do  also." 

To  the  Son  he  saith,  Thy  throne,  To  him  that  overcometh  will  1 
0  God,  is  for  ever  and  ever.  —  Heb.  grant  to  sit  with  me  in  my  throne, 
i.  8.  —  Rev.  iii.  21. 

It  only  needs  the  collation  of  the  verses,  to  see  the 
immeasurable  difference  betwixt  the  universal  suprem- 
acy belonging  of  right  to  Christ  for  ever,  and  the 
favor  granted  by  him  to  his  people  of  reigning  with 
him. 

He  that  hath  seen  me  hath  seen  He  that  heareth  you  heareth  me. 
the  Father.  —  John  xiv.  9.  Luke  x.  16. 

The  first  explains,  how  knowledge  of  himself  em- 
braces knowledge  of  the  Father,  and  vindicates  his 
claim  to  be  the  way,  and  the  truth,  and  the  life.  The 
second  clothes  his  messengers  with  an  ambassador's 
official  authority,  as  speaking  in  loco  regis. 

As  the  Father  knoweth  me,  even        Then  shall  I  know  even  as  also  I 
so  know  I  the  Father.  —  John  x.     am  known.  —  1  Cor.  xiii.  12. 
15. 

The  good  Shepherd,  who  is  to  know  thor-  Johnx 
oughly  all  his  sheep,  needs  omniscience ;  this, 
the    first  proves.     From  the  second,  we   are   assured 
that  in  heaven  our  knowledge  will  be  not  fragmentary 
as  here,  but  so  far  as  it  extends,  will  resemble  Christ's 


142  THE   BOCK   OF   AGES. 

knowledge  of  us,  being  perfect,  symmetrical,  unper- 
plexed. 

The  Father  sheweth  the  Son  all  All  things  that  I  have  heard  of 
things  that  himself  doeth.  —  John  v.  my  Father,  I  have  made  known 
20.  unto  you.  —  John  xv.  15. 

The  first  is  accompanied  (see  p.  107)  with  every  Divine 
claim.    The  second  is  qualified  by  the  quickly  succeed- 
ing assurance,  "  I  have  yet  many  things  to  say 
unto  you,  but  ye  cannot  bear  them  now." 

Christ,  the  Saviour  of  the  world.  Thou  gavest  them  saviours,  who 
—  John  iv.  42.  saved  them.  —  Nek.  ix.  27. 

Jesus,  who  delivered  us  from  the  He  that  converteth  a  sinner  .  .  . 
wrath  to  come.  —  1  Thess.  i.  10.  shall  save  a  soul  from  death.  — 

James  v.  20. 

It  needs  only  a  glance  at  the  parallel  passages,  (page 
72,  No.  20,)  to  see  how  infinite  is  the  difference  be- 
twixt him  who  stands  forth  emphatically  the  Author 
of  eternal  salvation,  and  those  who  were  deliverers 
of  their  country  from  oppression,  or  were  instruments 
as  the  ministers  of  Jesus  Christ  in  the  salvation  of 
souls. 

The  word  was  God.  —  John  i.  1.  He  called  them  gods,  to  whom  the 

word  of  God  came.  —  John  x.  35. 

In  the  first,  the  context  compels  us  to  understand 
(Oe6f)  God,  when  applied  to  the  Word,  in  the  same 
sense  as  when  immediately  before  and  after  applied 
to  the  Father:  the  Word  is  essentially  God,  the 
Creator  of  all.  The  second,  conceding  indeed  that 
there  is  a  lower  sense  in  which  men  were  sometimes 
officially  catted  gods,  (though  the  passage  adduced 
PS  ixxxii.  6,  marks  their  mortality — they  shortly  die  like 
7-  other  men,)  contrasts  with  this  the  Divine 

Sonship  of  the  Messiah. 


THE   ROCK   OP    AGES.  143 

In  him  dwelleth  all  the  fulness  of        That  ye  might  be  filled  even  to 
the  Godhead  bodily.  —  CoL  ii.  9.          all  (elf  TT&V)  the  fulness  of  God.  — 

Eph.  iii.  19. 

The  first  affirms  the  incarnate  Godhead  of  Christ  as 
the  One  in  whom  (see  next  clause,  v.  10,)  we  are 
complete,  for  He  is  the  head  of  all  principality  and 
power.  The  second  (somewhat  obscured  by  the  re- 
ceived translation)  imports  that  we  may  be  filled 
"  each  in  our  degree  and  to  the  utmost  bound  of  our 
finite  capacity,  even  as  God  is  full,  with  Divine  good- 
ness :  "  and  this  again  flows  from  our  knowledge  of 
the  illimitable  love  of  Christ. 

The  difficulties,  when  fairly  tried  by  the  context  in 
each  case,  crumble  into  dust ;  and  the  formidable  line 
of  objections  founded  on  them  melt  like  embankments 
of  snow,  when  exposed  to  the  full  light  of  other  Scrip- 
tures which  assert  the  true  Godhead  of  the  Son. 

But  now,  I  ask,  do  these  contrasted  truths  divert 
us  from  reposing  supreme  trust  in  Jesus  Christ  ?  Do 
they,  even  so  far  as  this,  confuse  our  confidence,  by 
setting  up  any  other  as  the  recipient  of  equal  honor? 
Because  the  saints  are  loved  with  Divine  love,  know 
God,  are  changed  into  his  image,  are  called  his  sons, 
are  made  one  with  the  Father  and  with  Christ,  work 
mighty  works  by  his  power,  are  raised  to  Christ's 
throne,  shall  hereafter  possess  a  perfect  knowledge, 
are  made  acquainted  with  the  mysteries  of  Gospel 
grace,  may  even  officially  be  called  gods,  and  what 
is  a  far  higher  privilege,  be  filled  with  all  Divine 
goodness, — is  any  claim  set  up  on  their  behalf  for 
trust  or  worship  ?  Gather  together  all  the  privileges  of 
Christians  here  set  forth ;  entwine  them  into  one  radi- 
ant crown ;  place  that  crown,  as  you  are  perfectly 


144  THE   BOCK   OF   AGES. 

warranted  in  doing,  upon  the  head  of  some  eminent 
saint,  Peter,  or  Paul,  or  John,  or  upon  the  head  of 
the  Church  Catholic,  the  Bride,  is  there  in  all  these 
lustrous  glories  any  temptation  held  out  to  confide 
in  absolutely,  or  supremely  to  love  that  saint  or  that 
church  ? 

We  acknowledge  the  extremity  of  abasement  to  which 
Jesus  descended.  We  believe  the  summit  of  glory  to 
which  He  will  raise  his  people.  We  accept  the  simple 
declarations  of  Scripture  with  regard  to  both  these 
facts.  But  for  a  man  to  take  his  stand  alternately 
on  the  lowest  step  of  Christ's  humiliation,  and  on  the 
highest  step  of  his  children's  exaltation,  and  thence  to 
deny  the  Supreme  Deity  of  him  who  stooped  so  low 
that  He  might  draw  us  up  so  high,  seems  an  ingrati- 
tude of  which  our  dealings  with  our  fellow-men  afford 
no  parallel. 

We  referred  before  to  the  opening  of  the 
Epistle  to  the  Ephesians  —  Scripture  does  not 
contain  a  more  rich  exhibition  of  those  things  which 
are  ours  in  Christ :  now  if  St.  Paul  had  closed  that 
chapter  by  arrogating  Christ-like  honors  or  Christ-like 
homage  to  himself  and  his  brethren,  there  would  have 
been  some  ground  for  alarm  that  the  dignities  of  his 
people  were  eclipsing  the  supremacy  of  their  Lord. 
How  different  is  the  spirit  breathed  through  his  glow- 
ing prayer :  — 

"  That  the  God  and  Father  of  our  Lord  Jesus  Christ,  the  Father  of  glory, 
may  give  unto  you  the  spirit  of  wisdom  and  revelation  in  the  knowledge 
of  him;  the  eyes  of  your  understanding  being  enlightened  that  ye  may 
know  what  is  the  hope  of  his  calling,  and  what  the  riches  of  the  glory  of 
his  inheritance  in  the  saints,  and  what  is  the  exceeding  greatness  of  his 
power  to  us-ward  who  believe,  according  to  the  working  of  his  mighty 
power,  which  he  wrought  in  Christ,  when  He  raised  him  from  the  dead, 
and  set  him  at  his  own  right  hand  in  the  heavenly  places,  far  above  all 


THE   KOCK   OF   AGES.  145 

principality,  and  power,  and  might,  and  dominion,  and  every  name  that  is 
named,  not  only  in  this  world,  but  also  in  that  which  is  to  come;  and  hath 
put  all  things  under  his  feet,  and  gave  him  to  be  the  head 
over  all  things  to  the  church,  which  is  his  body,  the  fulness    P  ' lp    ' 
of  him  that  filleth  all  in  all." 

Behold,  the  Son  is  on  the  everlasting  throne :  and 
we  are  under  his  feet.  Moved  indeed,  by  Divine 
compassion,  He  once  forsook  that  throne,  and  came 
forth  from  the  bosom  of  his  Father,  that  He  might 
gather  together  the  children  of  God  which  are  scat- 
tered abroad,  and  present  them  as  one  family  before 
the  presence  of  his  glory  with  exceeding  joy.  Is  your 
trust  weakened  in  him  because  of  his  exceeding  humil- 
iation ?  or  do  you  think  the  less  of  him  for  the  glory- 
to  which  He  elevates  his  people  ?  Nay,  verily  :  grati- 
tude can  find  no  words  to  express  itself  when  we  be- 
lieve on  him  who,  being  over  all,  God  blessed  for  ever, 
partook  of  our  flesh  and  blood,  and  now  seated  far 
above  all  principality  and  power,  is  not 
ashamed  to  call  us  brethren. 


146  THE  ROCK  OP  AGES. 


CHAPTER   VI. 

AND  now  I  would  state  my  next  proposition,  and 
briefly  sketch  the  testimony  on  which  it  rests. 

That  Scripture  in  the  Old  and  the  New  Testament 
alike  proves  the  coequal  Godhead  of  the  Holy  Spirit 
with  that  of  the  Father  and  of  the  Son. 

May  the  same  Spirit  grant  us  reverence,  and  humil- 
ity, and  Godly  fear  in  this  solemn  inquiry  ! 

The  reader  will  not  fail  to  observe  what  strong  col- 
lateral evidence  of  the  possible  plurality  in  unity,  and 
therefore  of  the  possible  coequal  Deity  of  the  Father 
and  of  the  Son,  we  shall  obtain,  if  another  be  revealed 
in  Scripture ; 

as  one  who  is  to  be  distinguished  from  the  Father 

and  the  Son ; 

as  one  to  whom  such  personal  properties  and  actions 
are  assigned  as  prove  independent  and  intelligent 
personality ; 
as  one  to  whom  Divine  attributes  are  ascribed,  and 

by  whom  Divine  offices  are  exercised ; 
as  one  worshipped  in  parity  with  the  Father  and  the 

Son ; 

as  one  declared  to  be  Jehovah  and  God. 
Here,  indeed,  we  might  expect  the  evidence  to  be  more 
subjective :  for  the  peculiar  office  of  the  Holy  Ghost  in 


THE  BOCK  OP  AGES.  147 

the  economy  of  redemption,  is  ever  represented  as  the 
quickening  and  fostering  of  the  hidden  life  within.  It 
is,  however,  none  the  less  conclusive.  If,  as  we  gaze 
on  the  sun  shining  in  the  firmament,  we  see  any  faint 
adumbration  of  the  doctrine  of  the  Trinity  in  the  fontal 
orb,  the  light  ever  generated,  and  the  heat  proceeding 
from  the  sun  and  its  beams  —  threefold  and  yet  one, 
the  sun  its  light  and  its  heat :  —  that  luminous  globe, 
and  the  radiance  ever  flowing  from  it,  are  both  evident 
to  the  eye,  but  the  vital  warmth  is  felt,  not  seen, 
and  is  only  manifested  in  the  life  it  transfuses  through 
creation.  The  proof  of  its  real  existence  is  self-demon- 
strating. 

(1)  That  the  Divine  Spirit  is  to  be  distinguished 
from  the  Father  and  the  Son,  appears  from  all  those 
passages  in  holy  Scripture,  which  reveal  to  us  the 
simultaneous  cooperation  of  three  infinite  agents. 

Thus  when  we  read,  at  our  Lord's  baptism,  of  the 
voice  of  the  Father,  of  the  human  presence  of  Jesus,  of 
the  visible  descent  of  the  Spirit,  for  "  the  heaven  was 
opened,  and  the  Holy  Ghost  descended  in  a  bodily 
shape  like  a  dove  upon  him,  and  a  voice  came  from 
heaven,  which  said,  Thou  art  my  beloved  Luke  m  21> 
Son,  in  thee  I  am  well  pleased:  "  —  we  are  22' 
compelled  to  say,  that  the  descending  Spirit  is  distinct 
from  the  baptized  Saviour,  and  from  the  approving 
Father. 

And  when   Jesus   says,   "  I  will  pray  the  Father, 
and  He  shall  give  you  another  Comforter, 
that  He  may  abide  with  you  for  ever :  "   and 
when  this  promise  being  fulfilled  on  the  day  of  Pente- 
cost, we  find  that  the  Holy  Ghost  appeared  seated  on 


148  THE   ROCK   OF   AGES. 

the  disciples  as  cloven  tonmies  of  fire :   we 

Actsii.  3.  r    .  to 

are  constrained  to  acknowledge  that  the  ap- 
parent Spirit  is  distinct  from  the  mediating  Saviour, 
and  the  Father  who  decreed  the  gift.  And  when  we 
Mat.  xxviii.  read  of  "  the  name  of  the  Father,  and  of  the 

Son,  and  of  the  Holy  Ghost,"  and  again  of 
"  the  grace  of  the  Lord  Jesus  Christ,  and  the  love  of 
2  cor.  xiii.  14.  ^od,  anc'-  tne  fellowship  of  the  Holy  Spirit," 

it  is  impossible  to  deny  the  necessary  distinc- 
tion here  affirmed. 

And  when  the  saints  are  described  as  "  elect  accord- 
ing to  the  foreknowledge  of  God  the  Father  through 

sanctification   of   the   Spirit   unto   obedience 

and  sprinkling  of  the  blood  of  Jesus  Christ," 
Scripture  leads  us  to  conclude  that  as  the  bleeding 
Saviour  is  distinct  from  the  predestinating  Father,  so 
the  sanctifying  Spirit  is  himself  distinct. 

And  when  the  benediction  of  grace  and  peace  is 
implored  from  (am)  him  which  is,  and  which  was,  and 
which  is  to  come  ;  and  from  (not  am)  "  the  seven  spirits 

which  are  before  the  throne  ;  *  and  from  (/cat 

am)  Jesus  Christ,  the  faithful  witness,"  we  are 

*  The  phrase  is  emblematical,  but  not  the  less  definitive  and  precise 
when  compared  with  other  Scriptures.  Indeed,  emblems  are  a  kind  of 
universal  language  for  every  age  and  country.  After  all  that  has  been 
written  on  this  subject,  I  feel  persuaded  that  the  word  is  here  its  own 
plain  interpreter.  The  principal  passages  bearing  on  this  are  — 

(1)  "  The  Spirit  of  Jehovah  shall  rest  on  him;  the  spirit  of  wisdom  and 
understanding,  the  spirit  of  counsel  and  might,  the  spirit  of  knowledge 

Isai  '  2  3  an(^  °^  tne  ^ear  °^  Jenovan»  and  sua^  make  hmi  of  quick 
understanding  in  the  fear  of  Jehovah."  I  do  not  think  any 
stress  can  be  laid  on  the  number  here,  as  the  Hebrew  only  enumerates  six, 
repeating  the  last  with  a  preposition  —  (though  the  Septuagint  distinguish 
seven,  Trvev/j.a  ootbiac,  —  avveaeuc,  —  /fovA^f ,  —  /o^vof,  —  yvwaeof,  — 
ei><T£/3«aj, —  adding  as  the  seventh,  irvev^a  <j>6(3ov  Qeov)  —  but  on  the 
multiplicity  of  perfections  designated  by  various  names  and  comprised  in 
one,  the  Spirit  of  Jehovah. 


THE   EOCK   OP   AGES.  149 

assured  that  as  there  is  a  distinction  intended  between 
the  eternal  Father  and  the  Lord  Jesus,  so  is  there  like- 
wise betwixt  them  and  the  sevenfold  Spirit  of  God. 

(2)  "  Upon  one  stone  shall  be  seven  eyes."  Zech.  iii.  9. 
"  Those  seven;  they  are  the  eyes  of  Jehovah,  which  run  to  Zech.  iv.  10. 

and  fro  through  the  whole  earth."     The  Septuagint  translate 

the  seven  in  the  same  clause  with  the  eyes,  evrrd  ovrot  bfydatyoi  elaiv  oi 

£7Ti/3/lf7rovref  em  Traaav  rrjv  yfjv. 

(3)  "And  from  the  seven   spirits  which  are  before  the  Rev  ^  ^ 
throne." 

(4)  "  These  things  saith  He  that  hath  the  seven  spirits  ^  ...  1 
of  God." 

(5)  "  And  seven  lamps  of  fire,  burning  before  the  throne, 

which  are  the  seven  spirits  of  God."  Rev- iv-  5- 

(6)  "In  the  midst  of  the  throne  and  of  the  four  living  crea- 
tures,  and  in  the  midst  of  the  elders,  stood  a  Lamb  as  it  had 

been  slain,  having  seven  horns  and  seven  eyes,  which  are  the  seven  spirits 
of  God  sent  forth  into  all  the  earth."  (b^a^ovg  eitTa  oi  eioiv  TO,  eirra  TOV 
Qeov  Trvevfjara  TO.  cnreoTahfieva  eig  naoav  rrjv  yfjv.}  No  one  can  fail  re- 
marking the  designed  coincidence  betwixt  this  and  the  Septuagint  version, 
given  above,  of  Zech.  iv.  10. 
Here  we  learn, 

—  from  (3)  and  (5)  the  distinction  to  be  observed  between  God  and 
the   seven  spirits  —  for  they  are  said   to  be   before  the  throne. 
Therefore  you  could  not  identify  them  with  the  Father  or  the 
Lamb. 

— from  (2)  and  (4)  and  (6)  the  mysterious  union  betwixt  God  and  them 
—  for  they  are  called  the  eyes  of  Jehovah;  the  spirits  whom  the 
Son  of  Man  hath  —  the  eyes  of  the  Lamb. 

—  from  (3)  again,  that  they  denote  a  willing  intelligence  and  not  an 
abstract  power — for  to  imagine  that  St.  John  prays  to  seven  abstrac- 
tions in  parity  with  the  Father  and  the  Son  for  grace  and  peace  is 
inconceivable. 

That  they  cannot  be  angels  is  manifest,  for  the  worshipping  QQ^  y.  jg. 
of  angels  is  expressly  forbidden. 

Comparing,  therefore,  the  other  passages  with  (1)  —  remem-  isai.  Ixi.  1. 
bering  how  Jesus  Christ  says  that  the  Scripture  "  The  Spirit 
of  the  Lord  God  is  upon  me"  was  fulfilled  in  himself— 
and  knowing  that  "  in  the  oriental  style  the  perfection  of  any  quality  is 
expressed  by  the  number  seven," — we  may  fairly  conclude  this  expres- 
sion represents  to  us  "  this  heavenly  Agent,  the  Holy  Ghost,  in  his  own 
original  and  infinite  perfection,  in  the  consummate  wisdom  of  his  opera- 
tions, and  in  the  gracious  munificence  of  his  gifts." 


150  THE  EOCK  OP  AGES. 

In  this  stage  of  our  inquiry  it  will  be  enough  to  ask 
ourselves,  in  the  cases  cited  above,  was  the  cooperating 
Spirit  identical  with  the  Father  or  with  the  Son? 
Could  you  say  it  was  the  Father  or  the  Son  who  de- 
scended on  Christ  at  his  baptism,  or  on  the  apostles  at 
Pentecost  ?  Could  you  assert  that  we  are  baptized 
into  the  name  of  the  Father,  and  of  the  Son,  and  of 
one  who  likewise  is  the  Father,  or  the  Son  ?  Or  that 
grace  and  peace  are  besought  from  the  eternal  Father, 
and  from  one  who  under  another  name  is  also  the 
Father,  and  from  Jesus  Christ  ?  No  one  could  main- 
tain this  for  a  moment.  The  Holy  Ghost  therefore, 
cannot  be  identified  or  confounded  either  with  the  eter- 
nal Father,  or  with  his  Son  Jesus  Christ  our  Lord. 

(2)  I  proceed  then,  to  consider,  that  such  personal 
properties  and  actions  are  ascribed  to  the  Spirit  as  prove 
independent,  and  intelligent  personality. 

But,  it  is  asked,  do  we  not  read  of  the  Spirit  of  God 
being  "  poured  out,"  and  "  given  in  greater  or  less  de- 
gree? "  If  He  were  a  Person,  how  could  He  be  thus 
effused  or  divided  ?  Here  we  fully  admit  that  the 
terms  "  spirit  "  and  "  holy  spirit,"  do  sometimes  denote 
not  the  person,  but  the  operations,  the  gifts,  the  influ- 
ences of  the  Holy  Ghost :  as,  for  example,  when  it  is 

Numbers  xi     Sa^'  "  ^  W^    ta^6    °^  ^6    spir^  tnat   *S   Upon 

17-  thee."     But  the  question  is  not  whether  some 

passages  may  not  be  brought  forward  which  denote  the 
operations  and  influences  of  the  Spirit,  and  therefore 
do  not  establish  the  point ;  but  whether  besides  these 
there  are  not  very  numerous  portions  of  Scripture 
which  do  positively  and  unanswerably  establish  his 
personality.  Just  as  if  I  were  studying  a  work  on 


THE  ROCK   OF  AGES.  151 

horticulture,  and  because  the  writer  here  and  there 
used  the  term  "  sun  "  to  denote  the  influences  of  the 
sun,  directing  me  to  place  certain  plants  in  the  sun,  or 
that  more  or  less  sun  should  be  admitted,  I  were  to  con- 
tend, that  the  author  could  not  believe  there  was  actu- 
ally such  a  globe  of  light  in  the  heavens,  although  in 
many  other  parts  he  had  spoken  in  most  strict  as- 
tronomical language  of  our  planetary  system.  You 
would  justly  assure  me,  that  the  occasional  recurrence 
of  such  familiar  phrases  as  "  more  or  less  sun,  &c."  was 
no  valid  argument  against  his  conviction  of  the  sun's 
real  existence,  stated  elsewhere  in  the  volume  plainly 
and  positively.  Now,  we  admit,  that  by  "  the  spirit," 
are  sometimes  intended  the  gifts  and  graces  of  the 
Spirit.  These  graces  may  be  poured  out  —  these  gifts 
distributed.  But  "  all  these  worketh  that  one  and  the 
self-same  Spirit,  dividing  to  every  man  sever-  ^ 
ally  as  He  will."* 

Now  if,  altogether  apart  from  this  investigation,  you 
had  been  asked  to  name  those  qualities  which  evidence 
personal  existence,  you  would  have  been  quite  content 
to  answer :  show  me  that  which  has  mind,  and  affec- 
tion, and  will,  which  can  act,  and  speak,  and  direct ; 
and  that  sentient,  loving,  determining  agent,  speaker, 
and  ruler,  must  possess  personality,  or  personality  can- 
not exist. 

But  we  read  in  Scripture  of — 

The  mind  of  the  Spirit.  "  He  that  searcheth  the 
hearts  knoweth  what  is  the  mind  (or  inten- 

_    .  .  T_  Rom.  viii.  27. 

tion)  of  the  Spirit,  because  He  maketh  inter- 
cession." 

*  The  substance  of  the  above  paragraph  is  taken  from  a  valuable 
sermon  of  the  Eev.  J.  E.  Bates,  "  On  the  Holy  Spirit." 


152  THE   EOCK   OF   AGES. 

The   infinite   comprehension    of  the   Spirit.      "  The 

things    of  God    knoweth    no   one,  save   the 

Spirit   of  God."      See   next   section,  where 

this  passage  is  referred  to  more  at  length. 

johnxvi  is        ^ie  foreknowledge  of    the   Spirit.      "  He 

will  shew  you  things  to  come." 
The  power  of  the  Spirit.     "  That  ye  may  abound 
in    hope    through    the   power   of    the    Holy 

Rom.  xv.  13.     f-i-i        ,   j?        TP     ,i         o    •   •  , 

Irnost.  It  the  opint  were  a  metonymy 
for  the  power  of  God,  this  would  be  a  most  unlikely 
combination. 

The  love  of  the  Spirit.     "  I  beseech  you  for  the  love 

of    the    Spirit"    (<fcd  rfc  wydmiC  rov  Uvevfiaros): 

Bom.  xv.  30. 

a  plea  exactly  corresponding  with  one  he  had 
used   shortly  before.     "  I  beseech   you,   by 
the  mercies  of  God  "  (dui  T&V  oltcnpiiuv  rov  eeov). 
The   self-determining  will  of  the  Spirit.      "  Divid- 
icor  xu  11.  ing    to   every  man   severally  as   he  will." 

We  find  — 

He  creates  and  gives  life.     "  The  Spirit  of  God  hath 

made  me,   and  the  breath  of  the  Almighty 

hath  given  me  life."     And  again,  "  By  the 

word  of  the  Lord  were  the  heavens  made,  and  all  the 

host  of  them  by  the  breath  (Spirit)  of  his  mouth." 

He  strives  with  the  ungodly.     "  My  Spirit 
shall  not  always  strive  with  man." 

He  convinces  of  sin,  righteousness,  andjudg- 

John  xvi.  8. 

ment. 

He  new  creates  the  soul.     "  Born  of  the 

John  Hi.  5-8.    D    .    .,   5) 

Spmt. 

Acts  vm.  29.        He  commands  and  forbids.     "  The  Spirit 

said  to  Philip,   Go  near.  —  The  Spirit  bade 

xi.  12.    me  go  with  them.  —  The  Holy  Ghost  said, 


THE  ROCK  OF  AGES.  153 

Separate  me   Barnabas  and  Saul.  —  Being  forbidden 
by  the  Holy  Ghost  to  preach.  —  The  Spirit  Acts  xm.  2. 
suffered  them  not."  xvi-  6> 7- 

He  appoints  Ministers  in   the  Church.     "The  flock 
over  which  the  Holy  Ghost  hath  made  you 

*  J         Acts  xx.  28. 

overseers. 

He  inspired  the   sacred  writers.      "  Holy 
men  spake  as  they  were  moved  by  the  Holy  2  Pet- l- 21- 
Ghost." 

He  speaketh  expressly  of  events  in  the  latter 

•L  -L  1  Tim.  iv.  1. 

times. 

He  saith  to  the  Churches  the  messages  of 

Rev.u.7,&c. 

the  Son  of  Man. 

He  performs  miracles.     "  So  the  Spirit  took       ... 
me  up,  and  I  heard  behind  me  a  voice  —  The 
Spirit  lifted  me  up  between  the  earth  and  the  Eze.  via.  3. 
heaven."     The  Spirit  gave  them  utterance  at  Acts  a.  4. 
Pentecost.     The  Spirit  of  the   Lord  caught 

__.r,  .  &        ActsYiii.  39. 

away   Philip.      Mighty   signs   and   wonders 

(were  done)  by  the  power  of  the  Spirit  of  Rom.  xv.  19. 

God. 

He  caused  the  virgin  Mary  to  conceive.  Luke  i.  35. 

He  works  in  all  saints,  dispensing  divers  j  Cor  xli  4. 
gifts  with  independent  spontaneity  of  choice.  1L 

He  regenerates  and  seals  His  people,  for  we 
are  saved  by  His  renewing  ;  —  and  are  sealed  Tifc<  m>  5- 
unto  the  day  of  redemption  by  the  Holy  Spirit  Eph  iy  ^ 
of  God. 

He   intercedes  for  us   in  prayers,   for   He   helpeth 
our  infirmities  .  .  .  and  maketh  intercession 

Rom.  viii.  26. 

for  us. 

He  teaches  and  comforts  and  guides  us  into  all  truth. 
For  Christ  promises,  "  The  Comforter  which  is  the 


154  THE   ROCK   OF   AGES. 

Holy  Ghost,  whom  the  Father  will  send  in  my  name, 
He  («cew>f)  shall  teach  you  all  things  —  shall 
testify  of  me  —  shall  guide  you  into  all  truth 
—  shall  glorify  me  —  and  shall  take  of  mine, 

xvi.  13,  14.          ,     ,       &  .       \  „ 

and  shew  it  unto  you. 
He  can  be  vexed  and  grieved.     "  They  returned  and 

isai.  ixiii.  io.  vexed  his  Holy  Spirit."      "  Grieve  not  the 
Eph.iv.30.    Holy  gpirit  of  GocL» 

He  is  designated  by  the  use  of  masculine  pronouns, 

though  the  noun  itself,  Spirit,  is  neuter.     "  When  He, 

the  Spirit   (kudvos  rb  Uvevfta)  of  truth  is  come, 

He  will  guide  you,"  and  so  continually  in  this 

context,  where  it  might  be  rendered  "  This  person  the 

Spirit."     Thus  likewise  :   "  That  holy  Spirit 

Eph.  1.  14.      Qf    romise   wno    5f   is  the  earnest." 


He  testifies  with  personal  witnesses.     "  He 

John  xv.  26,  ,~  * 

27.  shall  testify,  and  ye  also  testify.    —  "We  are 

his  witnesses  of  these  things,  and  so  is  also 
the  Holy  Ghost." 

He  approves  with  personal  counsellors.     "  It 
Acts  xv.  28.    seemed    good    to   the   Holy   Ghost,   and  to 
us." 

He  invites  with  personal  messengers.    "  The 

Rev.  xxii.  17.  o    .   .  -,   ,,       -,     .f  ^  „ 

Spirit  and  the  bride  say,  Come. 
He  is  personally  present  in  a  sense  in  which  Jesus  is 
personally  absent.     "It  is  expedient  for  you  that  I  go 
away,  for  if  I  go   not   away  the  Comforter 

John  xvi.  7,  n()t 


He  can  be  personally  blasphemed  (as  Christ  may  be 
personally  blasphemed)  but  only  upon  peril  of  eternal 
condemnation.  "  Whosoever  speaketh  a  word  against 
the  Son  of  Man,  it  shall  be  forgiven  him,  but  whoso- 
ever speaketh  against  the  Holy  Ghost,  it  shall  not  be 


THE   BOCK   OF   AGES.  155 

forgiven  him,  neither  in  this  world  neither  in 

Mat.  xii.  32. 

the  world  to  come. 

He  cries  in  our  hearts,  "  Abba  Father."        Gai.  iv.  6. 

He  repeats  the  beatitude  pronounced  on  those  who  sleep 
in  Jesus.  "  Yea,  saith  the  Spirit,  for  they 

'  „  J   Rev.  xiv.  13. 

rest  from  their  labors. 

Surely  from  a  calm  and  comprehensive  study  of  this 
testimony,  we  must  conclude  that  if  these  qualities  and 
actions  do  not  prove  personality,  there  are  none,  how- 
ever explicit  and  exact,  which  can  do  so.  Unitarians 
are  wont  to  speak  of  the  Spirit,  as  an  effusion  or 
emanation  separate  from  God,  or  an  influence  or  power 
exercised  by  God.  Can  you  speak  of  the  mind  of  an 
effusion  ?  —  of  an  emanation,  knowing  the  depths  of 
him  from  whom  it  distils  ?  —  of  an  influence,  or  power, 
or  aught  impersonal,  revealing  future  events ;  possess- 
ing a  power,  and  love,  and  will  of  its  own  ;  creating, 
striving,  convincing,  recreating ;  enjoying,  prohibiting, 
commissioning ;  inspiring,  speaking  expressly,  address- 
ing the  church ;  performing  miracles,  transporting,  giv- 
ing utterance  ;  energizing,  regenerating,  sealing ;  inter- 
ceding, teaching,  comforting,  guiding  ;  being  vexed  and 
grieved  ;  testifying,  approving,  inviting  ;  being  present 
as  a  personal  Comforter  who  may  be  personally  blas- 
phemed, crying  in  us  until  He  teaches  us  to  cry  Abba 
Father,  and  repeating  on  earth  the  heaven-sent  bene- 
diction on  departed  saints  ?  If  in  some  few  instances 
you  might  thus  personify  an  influence,  most  of  those 
adduced,  taken  singly,  resist  such  an  interpretation ; 
and  taken  collectively,  would,  if  thus  understood,  con- 
fuse all  the  laws  of  language,  and  thus  derange  the 
first  principles  of  truth. 

It  is  not  easy  to  translate  into  our  own  tongue  the 


156  THE  ROCK   OP  AGES. 

proof  we  obtain  from  a  study  of  the  original  here. 
But  suppose  in  a  volume  of  history  you  met  with  the 
following  passage :  —  "  The  prince  having  left  this 
province  thought  good  that  his  majesty's  power  should 
occupy  his  room :  as  for  this  power,  he  knew  the  secret 
counsels  of  the  king  ;  he  had  an  independent  will ;  he 
strove  with  the  ill-affected,  and  was  grieved  and  vexed 
with  the  obstinacy  of  some,  while  others  he  convinced 
of  their  infatuation,  and  was  enabled  to  train  us  good 
citizens  ;  he  consojed  the  well-disposed  ;  he  issued  com- 
mands and  restrictions  at  his  own  pleasure;  he  ap- 
pointed subordinate  officers  ;  he  spoke  expressly  of  the 
certain  issue  of  some  incipient  plots  ;  he  accomplished 
prodigies  of  benevolence :  indeed  such  was  the  authority 
of  this  power,  that  whoever  wilfully  insulted  him,  was 
by  the  king's  command  imprisoned  for  life,  while  on 
the  other  hand,  he  was  accustomed  to  repeat  assurances, 
which  came  direct  from  court,  of  the  favor  awarded 
there  to  faithful  subjects."  Would  you,  could  you 
doubt  for  a  moment  whether  or  not  this  power  was  a 
personal  intelligent  agent  ?  And  if  a  few  pages  further 
on  in  the  book,  you  read,  "  And  thus  his  Majesty's 
power  was  extended  and  his  dominion  consolidated," 
would  you  because  of  the  repetition  of  the  term  power, 
or  his  Majesty's  power,  confuse  the  latter  abstraction 
with  the  former  person  —  would  you  gainsay  your 
previous  unhesitating  conclusion,  that  the  power  left  in 
that  province  was  a  living  person  ?  It  is  impossible. 
You  would  say,  honest  language,  though  capable  of 
metaphor,  is  incapable  of  such  delusive  impersonations. 
So  likewise  the  witness  of  Scripture,  which  we  have 
heard,  is  unequivocal  that  the  Holy  Spirit  is  a  living 
Agent  working  with  consciousness,  will,  and  love. 


THE  ROCK   OF   AGES.  157 

(3)  Now  to  this  agent  Divine  attributes  are  ascribed, 
and  by  him  Divine  offices  are  exercised  towards  us. 

He  is  eternal.     "  Christ  through  the  eternal 
(alumov)  Spirit  offered  himself."     This  is  the  Heb" u<  14' 
same  word  which  is  used  of  the  self-existence 
from  everlasting  to  everlasting  of  Jehovah. 

He  is  omnipresent.     "  Whither  shall  I  go  from  thy 
Spirit  ?     Or  whither   shall   I  flee  from   thy  Ps  CXXXiX. 
presence  ?     If  I  ascend  up  into  heaven  Thou  7?  8> 
art  there."      Having  proved  his  distinct  personality, 
this  establishes  his   omnipresence :    which  truth  is  in- 
deed self-evident,  from  the  simultaneous  work   he  is 
carrying  on  in  ten  thousand  thousand  hearts  through- 
out the  universe. 

He  is  omniscient.  For  He  alone  with  the  infinite  Son, 
comprehends  the  incomprehensible  Jehovah.  "  God 
hath  revealed  them  to  us  by  his  Spirit.  For  the  Spirit 
searcheth  all  things,  even  the  deep  things  of  God.  For 
what  man  knoweth  the  things  of  man,  save  the  spirit 
of  man  which  is  in  him  ?  Even  so,  the  things  of  God 
knoweth  no  one  but  the  Spirit  of  God."  The  word 
search,  as  used  in  Scripture,  does  not  necessarily  imply 
that  successive  acquisition  of  knowledge  which  belongs 
to  a  finite  being,  for  Jehovah  says,  "  I,  the 
Lord,  search  the  heart."  "  And  that  the 
Spirit  here  is  not  a  mere  quality  of  Divine  nature,  as 
consciousness  is  of  the  human  mind,  appears  from  the 
first  clause,  '  God  hath  revealed  them  to  us  by  his 
Spirit,'  which  clearly  implies  a  personal  distinction ; 
for  it  could  not  be  said  that  a  man  makes  any-  p  Smith. 
thing  known  to  others  by  his  consciousness."  APPendixn- 

He  is  prescient  and  unveils  futurity.     "  It  was  re- 
vealed to  him  (Simeon)  by  the  Holy  Ghost  that  he 


158  THE  BOCK   OP  AGES. 

should  not  see  death  before  he  had  seen  the 

Lord   Christ."     "  He  will  shew  you  things 

johnxvi.13.  to  come."     And  St.  John  was  in  the  Spirit 

Rev.  i.  10,      when  he  was  enabled  to  cast  his  eye  across 

iv.  i,  2.   the  chart  of  providence. 

He  is  absolutely  free  and  independent.  "  Uphold 
PS.  u.  12.  me  with  thy  free  Spirit.  The  wind  bloweth 
John  in.  8.  where  it  listeth  —  so  is  every  one  that  is  born 

1  cor.  xii.  11.  of    the    Spirit.      Dividing    as    He    willeth. 

2  cor.  m.  17.  Where  the  Spirit  of  the  Lord  is,  there  is 

liberty." 

He  is  infinitely  good  and  holy.     "  Thou  gavest  thy 
Neh.  ix.  20.    good  Spirit  to  instruct  them."     "  Thy  Spirit 
PS. cxiiii.  10.   is  good."     He  is  called  in  the  Old  Testament 
ps.  ii.  11.       emphatically,  the   Holy  Spirit  of  God.     He 
isai.  ixiii.  10,  is  repeatedly  styled  by  our  Lord,  the  Holy 
Spirit.    And  this  is  his  distinctive  designation 
John  ^26,  by  tlie  apostles  throughout  the  New  Testa- 
ment.    He  is  likewise  called  the   Spirit    of 
truth,  and  the  Spirit  of  holiness,  as  the  foun- 

John  xiv.  17.         . 

iiom.  i.  4.       tain  of  verity  and  goodness. 

He  is  the  Almighty  Creator  of  all  things.  Here  it 
may  suffice  to  quote  one  passage  which  may  well  set 
the  question  at  rest  for  ever.  "  Who  hath  measured 
the  waters  in  the  hollow  of  his  hand,  and  meted  out 
heaven  with  a  span,  and  comprehended  the  dust  of  the 
earth  in  a  measure,  and  weighed  the  mountains  in 
scales,  and  the  hills  in  a  balance  ?  Who  hath  directed 
the  Spirit  of  the  Lord,  or  being  his  counsellor,  hath 
taught  him  ?  With  whom  took  He  counsel, 

Isai.  xl.  12-14. 

and  who  instructed  him  ?  Jto  words  could 
express  more  plainly  an  intelligent  Creator,  inferior 
to  none,  whose  wisdom  was  his  own,  whose  counsel 


THE   BOOK   OF   AGES.  159 

was    underived,    whose    omnipotence    was    inherent. 
What  reflex  light  this  casts  on  the  simple  declaration 
of  Genesis,    "  The  Spirit  of  God  moved  on  Qen  .  2 
the  face  of  the  waters." 

In  His  hands  are  the  issues  of  life  and  death.     "  The 
Spirit  of  God  hath  made  me.  —  Thou  sendest  job  xxxiii.  4. 
forth   thy   Spirit:    they  are   created.  —  The  PS.  civ.  29,30. 
grass  withereth,  the   flower   fadeth,  because 
the   Spirit   of    the   Lord   bloweth   upon   it ; 
surely  the  people  is  grass."  isai.xi.  7. 

And  then,  as  to  the^life  of  God  within  us,  He  is  the 
author   and  finisher   of  it.     He   begets   and 
quickens   the  soul,   once   dead   in  trespasses  John  m.  6. 
and  sins.    He  teaches  us  to  pray.     He  dwells  ftom.  viii.  26. 
in  us,  as  in  his  temple.     He  produces  his  own  i  cor.  m.  16. 
celestial  fruits.     He  sheds  abroad  the  love  of  GUI.  v.  22, 23. 
God  in  our  hearts.     He  seals  us  unto  the  day 
of  redemption.     He  works  in  us,  educates  us,  EPh- iv-  30- 
comforts  us,  leads  us,  and  bears  witness  with  Rom  viii  g_ 
our  spirit  that  we  are  the  children  of  God. 16> 
He   carries   on   the   work   of   sanctification, 
changes  us  into  the  Divine  image  from  glory  2  cor.  m.  is. 
to  glory.      And  by  him,  as  the   One  who  1 Pet- m- 18- 
quickened  Christ  our  Head,  will  God  quicken 
our  mortal  bodies  at  the  last  day.  Rom.  viii.  11. 

Now  I  venture  to  ask,  as  I  asked  respecting  the  tes- 
timony of  Jesus,  who  can  believe  these  explicit  declara- 
tions of  the  character  and  work  of  the  Holy  Spirit, 
and  not  repose  their  whole  confidence  in  him  —  resting 
on  him  with  supreme  reliance,  and  loving  him  with 
entire  devotion  ?  Consider,  He  is  eternal,  everywhere 
present,  infinite  in  wisdom,  prescient,  absolutely  just, 
and  is  perfect  in  goodness  and  grace  and  truth  !  Con- 


160  THE   ROCK   OF   AGES. 

sider,  further,  so  close  and  necessary  is  our  relationship 
to  him,  that  He  is  the  Almighty  Creator  of  that  world 
in  which  we  live ;  that  He  gives  us  every  breath  we 
draw,  and  that  He  suspends  that  breath  when  we  die. 
Consider,  the  whole  work  of  the  spiritual  life  within  us, 
from  its  earliest  germ  to  its  latest  development,  is  his 
operation.  What  frail  and  finite  creature,  like  man, 
believing  this  testimony,  could,  in  the  presence  of  such 
an  One,  refuse  to  render  him  adoring  trust  and  love  ? 
If  Scripture  forbade  these  emotions,  as  due  only  to 
Deity,  we  should  be  rent  in  twajn.  But  does  Scripture 
forbid  them  ?  Nay,  verily.  You  cannot  find  the 
faintest  hint  against  depending  on  the  Holy  Spirit  too 
absolutely.  There  is  no  jealousy  of  his  claims.  The 
most  humble  submission  to  his  education  is  ever  en- 
EPh.  iv.  so.  forced  ;  any  violation  of  reverent  regard  is 
LThess.  v.  19.  (Jeprecated  with  a  plaintive  earnestness  of 
expostulation ;  and  wilful  blasphemy  against  him  is 
fenced  with  the  most  awful  warning  in  the  whole  word 
of  God.  Such  is  the  efficacy  of  his  personal  presence, 
that  it  is  represented  as  compensating  the  personal  ab- 
sence of  Jesus.  Every  affectionate  and  trustful  desire 
is  awakened  in  you  ;  for  in  the  comfort  He  imparts,  as 
explained  by  Christ,  is  comprised  the  communication 
of  every  Divine  blessing.  The  claims  of  no  benefactor 
can  transcend  those  of  him  who  gives  us  life  and1  light, 
emancipating  us  from  the  thraldom  of  sin,  and  bringing 
us  into  the  freedom  of  love.  Only  believe  these  Scrip- 
tures and  you  must,  perforce,  trust  and  love  this  Divine 
Spirit  supremely.  This  homage  belongs  to  God  alone, 
whose  name  is  Jealous,  who  will  not  give  his  glory  to 
another.  Therefore  we  conclude  and  confess  that  the 
Holy  Ghost  is  one  with  God,  and  is  himself  God,  him- 
self Jehovah. 


THE  EOCK   OP  AGES.  161 

(4)  This  is  further  established  by  the  fact  that  the 
Spirit  of  God  is  revealed  in  Scripture  as  the  object  of 
religious  worship  in  parity  with  the  Father  and  the  Son. 

The  sixth  chapter  of  Isaiah  compared  with  John  xii. 
41,  has  already  proved  to  us  that  God  manifested  him- 
self to  the  prophet  by  the  express  image  of  his  Person, 
his    only-begotten    Son.      The   voice   which   spake   is 
distinctly  said  to  be  the  voice  of  Jehovah.  Igai  vi  8 
But    the    message    then   sent    is    again    re- 
corded by  St.  Paul,  and  is  prefaced  with  this  remark- 
able introduction:    "Well   spake   the  Holy  Actsxxviii 
Ghost  by  Esaias  the  prophet."      The  glory  25> 
of  Jehovah  of  hosts  was  then  revealed  by  Jesus  Christ, 
and  the  voice  of  Jehovah  was  the  utterance  of  the 
Holy  Ghost.     Now  we  decipher  the  true  significance 
of   the  threefold    adoration    of   the   veiled   seraphim, 
"  Holy,  Holy,  Holy,  Lord  of  Hosts,"   and  Igai  vi  3 
dimly  apprehend  why  it  was  asked,  "  Who 
will  go  for  us  ?"     The  angels  of  light,  there-      verses. 
fore,  worship  the  Holy  Spirit  with  the  Father  and  the 
Son. 

I  would  mention  in  passing,  without  laying  stress 
upon  it,  the  impressive  vision  of  Ezekiel,  in  the  valley 
of  dry  bones,  in  which  he  is  commanded  to  address  the 
wind,    (Trvevfia  —  LXX)     "  Prophesy    unto    the    wind, 
prophesy,   son  of  man,   and  say  to   the  wind,   Thus 
saith  the  Lord  God ;    Come  from  the  four  winds,  O 
breath,  and  breathe  upon  these  slain  that  they  Eze  mTii> 
may  live."     The  wind  is  evidently  typical  of  9< 
the  Spirit,  for  it  is  said  in  the   interpretation  of  the 
vision,  "I  will  put  my  Spirit  in  you,  and  ye 
shall  live  :  "  and  to  my  own  mind  the  proc-      verse  14. 
lamation  to   the   wind   is  typical    of  prayer 


162  THE  ROCK   OF  AGES. 

Compare       to   the   Spirit   for   his   energizing   power    in 

chap,  xxxvi.  .,         .       -    ,        ,  ,  i        i-p        /»    r^      ^ 

27,  with  37.    quickening  dead  souls  to  the  lire  ot  brod. 

The  baptismal  formulary,  however,  affords  an  unam- 
biguous testimony.     For  "  baptism  is  a  solemn  act  of 
worship,  denoting  entire  consecration  to  him  in  whose 
name  we  are  baptized.     It  is  the  stipulation 

IPet.iii.  21.  ,  r 

(£KEpuTir)(i.a,  brreek  legal  term)  or  a  good  con- 
science toward  God.  Now  the  existence  of  a  stipula- 
tion implies  the  presence,  or  in  some  way  the  knowl- 
edge and  acceptance  of,  the  person  to  whom  the 
engagement  is  made.  It  supposes  then,  in  this  case, 
the  presence  or  cognizance  of  the  Son  and 
the  Spirit  equally  with  that  of  the  Father." 
Here  again  we  have,  by  our  Lord's  express  command, 
adoring  homage  paid  to  the  Holy  Ghost  in  union  with 
the  Father  and  himself,  at  this  sacred  profession  of 
every  Christian's  faith. 

I  would  also  ask  you  to  compare  — 

0  come  let  us  worship  and  bow  Wherefore,    as    the    Holy    Ghost 

down :  let  us  kneel  before  the  Lord  saith,  To-day   if  ye    will   hear  his 

our  Maker.      For   He   is  the  Lord  voice,  harden  not  your  hearts,  as  in 

our  God,  and  we  are  the  people  of  the  provocation,  in  the  day  of  temp- 

his  pasture    and  the  sheep  of  his  tation  in  the  wilderness,  when  your 

hand.     To-day,  if  ye  will  hear  his  fathers  tempted  me. — ffeb.  iii.  9. 

voice  harden  not  your  hearts,  as  in  They  vexed  his   Holy   Spirit.  — 

the  provocation,  and  as  in  the  day  Isai.  Ixiii.  10. 

of   temptation    in    the    wilderness:  Your  fathers  resisted    the    Holy 

when    your    fathers    tempted    me,  Ghost.  —  Acts  vii.  51. 

proved  me,  and  saw  my  works.  —  [The    context    in    the    last    two 

Ps.  xcv.  6-9.  shows  it  refers  to  the  provocation 

in  the  wilderness.] 

We  may  fairly  conclude  that  the  One  whom  the 
Psalmist  calls  upon  us  to  worship  is  the  same  One 
whom  he  says,  the  Israelites  provoked.  This  One  the 
parallel  passages  assure  us  was  eminently  the  Eternal 


THE  BOCK   OF  AGES.  163 

Spirit.  I  say  eminently,  for  I  do  not  think  these  and 
other  like  Scriptures  warrant  us  in  excluding  thoughts 
of  the  Father  and  the  Son.  While  establishing  the 
personal  Godhead  of  the  Spirit,  we  must  not  forget  his 
essential  unity  with  the  Father  and  the  Son.  To  those 
who  believe  this,  every  simple  command  "  worship 
God  "  embraces  the  worship  of  the  Holy  Spirit ;  but 
in  the  above  it  was  eminently  the  Spirit.  The  Spirit 
was  the  One  of  the  sacred  Trinity  most  prominently 
tempted  and  grieved  by  the  Israelites,  and  therefore 
the  One  most  prominently  to  be  supplicated. 

Pray  ye,  therefore,  the  Lord  of  the  The  Holy  Ghost  said,  Separate  me 

harvest  that  He  will  thrust  forth  la-  Barnabas  and  Saul  for  the  work.  .  . 

borers  into  his  harvest.  —  Mat,  ix.  So  they  being  sent  forth  by  the  Holy 

38.  Ghost.  —  Acts  xiii.  2-4. 

Here  Christ  himself  enjoins  prayer  to  him,  who  sends 
forth  ministers.  That  this  is  one  especial  office  of  the 
Holy  Ghost,  we  learn  from  the  Acts  ;  and  we  have, 
therefore,  Christ's  warrant  for  praying  to  the  Spirit. 

Again,  bearing  in  mind  that  "  the  love  of 
God  is  shed  abroad   in   our   hearts   by  the 
Holy  Ghost,"  this  being  his   peculiar   office,   I   pray 
you  to  ponder  the  following  prayers : 

"The  Lord  make  you  to  increase  and  abound  in 
love  one  toward  another  and  toward  all  men,  as  we 
do  toward  you,  to  the  end  he  may  establish  your 
hearts  unblamable  in  holiness  before  God,  even  our 
Father,  at  the  coming  of  our  Lord  Jesus  Christ."  —  1 
Thess.  iii.  13. 

•"  The  Lord  direct  your  hearts  into  the  love  of  God, 
and  into  the  patient  waiting  for  Christ."  —  2  Thess. 
iii.  5. 

In  both  these  supplications  we  have  the  Father  and 


164  THE   ROCK   OF   AGES. 

Christ  named  besides  the  One  to  whom  the  prayer 
is  addressed ;  may  we  not  be  assured  that  this  One 
is  especially  the  blessed  Spirit  of  Love  ? 

The  book  of  Revelation  seals  the  testimony.  For, 
as  we  have  seen,  the  bestowal  of  grace  and  peace  is 
implored  equally  from  the  eternal  Father  and  from 

the  Seven  Spirits  which  are  before  his  throne, 

and  from  Jesus  Christ.  This  is  direct  sup- 
plication. And  lastly,  we  have  in  the  fourth  and 
fifth  chapters  a  view,  couched  in  symbolic  but  most 
expressive  language,  of  the  celestial  worship.  A 
throne  is  set  in  heaven.  It  is  then  a  question  of  ab- 
sorbing interest  who  is  the  adorable  Being,  who  there 
concentrates  around  himself  this  homage  of  saints  and 
angels.  So  singular  and  sublime  a  revelation  must 
needs  draw  the  closest  regards  of  every  reverent 
Deut.xxix.  mind;  "  for  though  the  secret  things  belong 

to  the  Lord  our  God,  the  things  which  are 
revealed  belong  to  us  and  to  our  children."  Is  then 
the  .unity  of  the  One  there  worshipped  so  simple  an 
unity  as  to  preclude  any  plurality  subsisting  therein  ? 
The  throne  was  set  in  heaven,  and  One  sat  on  the 
throne.  But  is  this  One  alone  in  infinite  solitari- 
ness ?  The  Lord  enable  us  to  keep  our  foot  as  we 
draw  near  to  his  unutterable  glory !  What  saith  the 
Scripture  ?  The  voice  of  the  Son  of  Man  was  only 

now  silent.     "  I  overcame,  and  am  set  down 

Rev.  iu.  21.  .,  T-<     i  .1-1  ??*  i     • 

with  my  Father  in  his  throne :  *  and  in 
strict  accordance  with  this  we  find,  "Lo  !  in 
the  midst  of  the  throne  f  .  .  .  stood  a  Lamb 

*  An  evident  distinction  is  here  drawn  betwixt  the  throne  of  Christ, 
which  his  people  were  admitted  to  share,  and  the  throne  of  the  Father, 
the  supreme  glories  of  which  the  Son  alone  partakes. 

f  If  any  object  that,  in  ch.  iv.  6,  it  is  said,  "the  living  creatures  were 


THE   ROCK   OF   AGES.  165 

as  it  had  been  slain  : "  and  the  universal  worship  of 
heaven  is  addressed  equally  "  to  him  that  sate  on  the 
throne  and  unto  the  Lamb  for  ever."  But  is  this  all  ? 
Have  we  now  reached  the  limit  of  that  revealed  ? 
I  think  not.  The  question  must  press  on  every  re- 
flective student,  what  position  do  the  "  Seven  Spirits 
of  God"  hold  amid  this  tide  of  celestial  adoration? 
Are  they  among  the  worshippers,  or  are  they  wor- 
shipped ?  In  the  benediction  of  the  first  chapter  they 
mysteriously  intervene  betwixt  the  Father  and  the 
Son,  as  one  of  the  Blessed  Three  who  are  the  foun- 
tain of  grace  and  peace.  In  the  third  chapter  the 
Son  of  Man  describes  himself  as  having  the  Seven 
Spirits  of  God.  In  the  fourth  chapter  they  appear  as 
seven  lamps  of  fire  burning  before  the  throne.  But 
what  when  next  we  read  of  them ?  "In  the  midst 
of  the  throne,  and  of  the  four  living  creatures,  and  in 
the  midst  of  the  elders,  stood  a  Lamb  as  it 
had  been  slain,*  having  seven  horns  and 

in  the  midst  of  the  throne,  and  round  about  the  throne,"  I  believe  the 
answer  is  given  in  the  parallel  vision  of  Ezekiel  i.  5,  22,  26,  where  the 
throne  is  on  the  firmament,  and  the  firmament  rests  on  the  heads  of 
the  living  creatures ;  "  so  that  to  one  approaching  the  throne  they  would 
seem  to  be  around  it,  though  their  bodies  were  under  or  'in  the  midst' 
of  it  as  a  support."  —  Barnes.  That  they  did  not  occupy  the  throne  and 
receive  adoration  is  plain;  for  (ch.  v.  6)  the  Lamb  appears  in  the  midst 
of  the  living  creatures,  as  well  as  in  the  midst  of  the  elders;  and  v.  8, 
they,  with  the  elders,  fall  down  before  him. 

*  If  one  passing  mention  only  had  been  made  of  them,  as  of  the  seven 
horns,  we  might  have  said  these  shadowed  forth  perfect  knowledge,  as 
those  perfect  power:  but  the  repeated  and  varied  way  in  which  they  are 
introduced  prevents  our  resting  in  this  abstract  interpretation ;  and  hence 
the  conjunction  of  the  seven  horns  in  this  verse  seems  equivalent  to  such 
expressions  as  "  Jesus  returned  in  the  power  of  the  Spirit  Lulce  iv  14 
(the  same  personal  Spirit  who  had  descended  on  him  at  his  T   .    ...  o« 
baptism,  and  led  him  into  the  wilderness,)  into  Galilee:  "  or,  and  iv.  1. 
"  God  anointed  Jesus  of  Nazareth  with  the  Holy  Ghost  and 
with  power." 


166  THE   ROCK   OF  AGES. 

seven  eyes,  which  are  the  Seven  Spirits  of  God  sent 
forth  into  all  the  earth."  This  implies  their  closest 
union  with  the  Lamb  ;  therefore,  when  He,  together 
with  the  eternal  Father,  received  that  wondrous  uni- 
versal homage,  the  sevenfold  Spirit  of  God  must  have 
received  it  with  him.  How  beautiful  now  appears 
the  harmony  with  the  opening  benedictory  prayer  ; 
and  how  appropriate  now  the  threefold  che- 
here  only  and  rubic  adoration,  "  Holv,  holv-i  holv,  Lord 

in  Isai.  vi.  3.     _     -       .  .      .    .  .  .   _     J '  J\.     .    J ' 

brod  Almighty,  which  was,  and  is,  and  is 
to  come."  The  vision  is  symbolic,  but  it  symbolizes 
truth  ;  and  it  is  most  suggestive  of  the  highest  ado- 
ration being  received  on  the  eternal  throne  by  the 
Father,  and  by  the  Son,  and  by  the  Holy  Ghost. 

Divine  worship  is,  therefore,  on  the  authority  of 
Scripture,  rendered  to  the  Spirit.  I  admit  that  in 
some  of  the  cases  the  evidence  is  rather  circumstan- 
tial than  direct.  But  this  we  should  have  a  priori 
expected  ;  for  in  the  economy  of  redemption  it  is  the 
office  of  the  Holy  Ghost  to  kindle  in  us  the  spirit  of 
zech.xii.  10.  grace?  an(i  of  supplications,  to  intercede  for 
Rom.  viii.  15,  us  an(l  with  us ;  and  to  enable  us,  in  the 
26,27.  spirit  of  adoption,  to  pray  as  Jesus  taught 
his  disciples,  "  Our  Father  which  art  in  heaven." 

(5)  Finally,  the  comparison  of  Scripture  with  Scrip- 
cr.  Serie  and  *ure  demonstrates  that  the  Divine  Spirit  *  is 
Jon«s-  Jehovah  and  God. 

And  the  Lord  said,  My  Spirit  shall  The  long-suffering  of  God  waited 
not  always  strive  with  man.  —  Gen.  in  the  days  of  Noah.  —  1  Pet.  iii.  20. 
vi.  3. 

*  This  appellative  is  not  modern.  Thrice,  at  least,  is  the  Hebrew 
"  Spirit  of  God  "  rendered  by  the  LXX.  Tivevfia  delov  — Ex.  xxxi.  3  ;  Job 
xxvii.  3,  and  xxxiii.  4. 


THE   ROCK   OP  AGES.  167 

It  was  then  the  forbearance  of  God  the  Spirit  with 
which  they  before  the  flood  contended. 

They  vexed  his  Holy  Spirit.    .    .  Jehovah  said  to  Moses,  How  long 

Where  is  He  that  put  his  Holy  Spir-  will  this  people  provoke  me? — Num- 

it  within  him?  .  .  .  that  led  them  bers  xiv.  11. 

through  the  deep.  .  .  .  The   Spirit  Jehovah   alone   did  lead   him.  — 

of  Jehovah  caused  him  to  rest. —  Deut.  xxxii.  12. 
Isai.  Ixiii.  10-14. 

Compare  also  the  parallel  passages  (p.  162).  Here 
we  learn  that  the  One  provoked  was  the  Holy  Spirit, 
and  was  Jehovah.  Therefore  the  Spirit  is  Jehovah. 

The  Spirit  of  the  Lord  spake  by  The  God  of  Israel  said,  and  the 
me;  and  his  word  was  in  my  tongue.  Rock  of  Israel  spake  to  me.  —  ib. 

—  2  Sam.  xxiii.  2.  v.  3. 

Therefore,  unless  you  admit  that  there  were  three, 
or  at  least  two,  Divine  speakers  who  inspired  David, 
the  Spirit  of  Jehovah  is  the  God  and  the  Rock  of 
Israel. 

Well  spake  the  Holy  Ghost  by  The  Lord  God  of  Israel  .... 
Esaias  the  prophet.—  Acts  xxviii.  spake  by  the  mouth  of  his  holy 
25.  prophets,  which  have  been  since 

the  world  began.  —  Luke  i.  68-70. 

Holy  men  of  God  spajce  as  they        All  Scripture  is  given  by  inspira- 
were  moved  by  the  Holy  Ghost.  — 2    tion  of  God.  —  2  Tim.  iii.  16. 
Pet.  i.  21. 

The  Spirit,  therefore,  is  God,  yea,  the  Lord  God  of 
Israel.  I  append  a  few  other  passages,  (selected  from 
many,)  the  conclusion  from  which  is  similarly  self- 
evident. 

That  which  is  born  of  the  Spirit  That  which  is  born  of  God  (rd 
(TO  -ys-yevvrjfievov  in  rov  ILvev^aro^).  yEyevvrjfJXvov  en  rov  Qeov).  —  1  John 

—  John  iii.  6.  v.  4. 


168  THE  BOCK  OF  AGES. 

Christ  wrought  by  me,  through  Jehovah,  .  .  .  the  Lord  of  lords 

mighty  signs  and  wonders  by  the  ...   the   God  of  gods,  .  .  .  alone 

power  of  the  Holy  Ghost.  —  Rom.  doeth  great  wonders.  —  Ps.  cxxxvi. 

xv.  19.  1-4. 


The  Comforter  (6  Hapd/e^rof),  I,  even  I,  am  He  that  comfort- 
which  is  the  Holy  Ghost.  —  John  eth  (6  Trapa/caAwv  —  LKX.)  you.  — 
xiv.  26.  Isai.  li.  12. 

Walking  .  .  in  the  comfort  of  the  The  God  of  all  comfort,  who  corn- 
Holy  Ghost.  —  Acts  ix.  31.  forteth.  us.  —  2  Cor.  i.  3-4. 

Why  hath  Satan  filled  thine  heart  Thou  hast  not  lied  unto  men,  but 
to  lie  to  the  Holy  Ghost  V  —  Acts  v.  3.  unto  God.  —  ib.  v.  4. 

How  is  it  that  ye  have  agreed  to        Thou  shalt  not  tempt  the  Lord 
tempt  the  Spirit  of  the  Lord  ?  —    thy  God.  —  Mat.  iv.  7. 
Acts  v.  9. 

Your  body  is  the  temple  of  the  Ye  are  the  temple  of  the  living 

Holy  Ghost.  —  1  Cor.  vi.  19.  God:  as  God  hath  said,  I  will  dwell 

The   Spirit   of  God   dwelleth  in  in  them.  —  2  Cor.  vi.  16. 
you.  —  1  Cor.  iii.  16. 

These  passages  might  be  greatly  multiplied  ;  but 
from  this  comparison,  observing  the  way  in  which  the 
names  and  offices  of  God  and  of  the  Holy  Spirit  are 
interchanged,  we  conclude  that  this  same  Eternal  Spirit 
is  Jehovah,  the  God  of  Israel,  the  Lord  God,  the 
Lord  of  Lords,  the  God  of  Gods,  the  living  God, 
the  Divine  being  who  quickens  and  comforts  —  in  one 
word,  He  is  God.*  And,  accordingly,  St.  Paul  affirms, 

*  I  might  here  add  two  remarks: 

(1)  The  Godhead  of  Christ  being  proved,  the  very  fact  of  the  Holy 
Spirit  anointing  this   infinite   Saviour  for  all  the   work  of  redemption 
proves  his  own  Divine  infinitude;  —  for  who  but  God  could  empower 
God? 

(2)  As  in  the  Old  Testament  we  find  Christ  as  the  Angel  of  God's  pres- 

ence saying,  "  I  am  the  God  of  thy  father,  —  I  will  send 
Ex.  iii.  3,  6,  thee  ;  "  thus  claiming  supreme  authority  :  and  as  from 

thence  we  may  securely  infer  the   Deity  of  this  glorious 

leader,  so  in  the  New  Testament,  when  we  find  the  Spirit 
Acts  x.  19,  20.  said  to  Peter,  "  Arise,  go,  for  I  have  sent  thee,"  thus  in  his 

own  right,  setting  aside  the  ceremonial  law,  we  may  safely 
argue  this  is  a  Divine  person,  who,  in  the  absence  of  the  Son  of  God, 
according  to  his  promise,  acts  in  his  place  and  governs  his  church. 


THE  BOCK   OP   AGES.  169 


"Now  the  Lord  (Kfyw?)  is  that  Spirit."  He  2  cor.  m.  17. 
had  just  said,  "  When  it  (or  rather  he)  shall  y-  16- 

turn  to  the  Lord,"  (Kvptov)  referring  to  Moses  entering 
the  presence  of  Jehovah,  "  the  vail  shall  be  taken 
away."  At  all  events,  the  word  Lord,  as  used  in 
v.  16,  designates  the  Most  High  ;  and  the  apostle  con- 
tinuing without  intermission  says,  "  But  the  Lord  is 
the  Spirit  :  "  and  we  have  in  this  plain,  unambiguous 
affirmation  a  crowning  and  convincing  argument  that 
the  Holy  Ghost  is  one  with  the  Father  and  the  Son,  — 
very  and  Eternal  God. 

If  any  object  that  He  is  said  to  be  sent  by  the  Father 
and  the  Son,  and  that  this  mission  implies  inferiority, 
we  answer  that,  even  among  men,  the  being  sent  is 
by  no  means  always  a  mark  of  subordination.  "  The 
members  of  a  senate  consult  together  relative  to  some 
negotiation,  in  executing  which  great  wisdom,  judg- 
ment, and  experience  are  required.  It  is  resolved  to 
send  one  of  their  number.  Is  it  any  mark  of  inferior- 
ity to  be  selected  and  sent  on  such  a  service  ?  And 
the  mission  of  the  Comforter  is  spoken  of  regarding  the 
office  He  has  undertaken  in  the  economy  of  grace,  — 
the  work  of  sanctifying  the  elect  people  of  God,  — 
a  work  which  none  less  than  God  can  effect,  and 
the  glorious  accomplishment  of  which  will  redound 
to  his  praise  through  the  countless  ages  of 
eternity." 

If,  again,  any  ask  why  the  ambiguity  inseparable 
from  the  name  Spirit  of  Q-od,  when  compared  with  the 
phrase  spirit  of  a  man  —  an  ambiguity  which,  unless 
explained,  would  have  tended  to  conceal  his  personality 
—  was  permitted  ?  I  would  suggest  that  his  name  is 
no  arbitrary  choice  ;  that  it  is  the  only  one  which 


170  THE  KOCK   OP   AGES. 

would  reveal  to  us  the  distinctive  character  of  this  holy 
Being,  as  the  name  the  Son  could  alone  describe  the 
Eternal  Word  :  and  that  the  very  similarity  of  desig- 
nation may  be  needful  to  express  his  fellowship  with 
us,  his  spiritual  indwelling,  and  the  high  communion 
carried  on,  while  the  Spirit  itself  bears  witness 
with  our  spirit  that  we  are  the  children  of  God. 
This  similarity  testifies  to  us  our  union  with  the  Divine 
Comforter  who  renews  us,  as  our  common  humanity 
testifies  our  union  with  the  Divine  Saviour  who  re- 
deemed us. 

And  if  once  more  it  is  asked  why  He  is  not  more 
prominently  set  forth  in  Scripture  as  the  object  of  ado- 
ration, besides  the  answer  given  above,  there  seems  in 
this,  if  I  may  venture  so  to  express  myself,  a  principle 
of  Divine  equipoise  in  the  parts  sustained  in  our  salva- 
tion, by  the  coequal  and  coeternal  Three.  The  love 
of  the  Father,  loving  us  so  that  He  gave  his  Son  to  re- 
deem and  his  Spirit  to  sanctify  us,  shines  preeminent : 
it  bathes  the  sacred  page  with  light,  and  commands  our 
homage,  and  compels  our  love.  The  grace  of  the  Lord 
Jesus,  for  us  incarnate,  for  us  crucified,  for  us  inter- 
ceding, absorbs  every  thought,  and  attracts  every  affec- 
tion :  and  a  large  portion  of  Scripture  is  taken  up  with 
setting  forth  the  eternal  Godhead  of  Emmanuel,  and 
requiring  us  to  regard  him  with  equal  love  and  with 
equal  confidence.  Once  more,  a  third  is  revealed,  the 
Divine  Comforter :  the  glories  of  his  Person  are  beyond 
doubt  affirmed,  but  they  are  only  rarely  disclosed  in  full 
view ;  his  worship  is  enjoined,  but  it  is  comparatively 
withdrawn  from  observation  :  when,  however,  we  look 
into  the  subjective  work  carried  on  by  him,  there  is  an 
amplitude  and  plenitude  of  evidence  from  Holy  Writ 


THE  KOCK   OF   AGES.  171 

which  entirely  compensates  any  seclusion  of  his  visible 
majesty.  The  variety  of  his  Divine  operations  in  us 
as  far  exceeds  in  glory,  as  the  brightness  of  his  pres- 
ence is  concealed.  The  ministration  of  the  Spirit  is  as 
mighty,  as  his  voice  is  mysteriously  still. 

But  here,  even  when  we  would  feel  our  way  with 
the  utmost  reverence,  how  soon  are  we  beyond  our 
depth :  the  waters  are  risen,  waters  to  swim  in, 

*.  '  Eze.  xlvii.  5. 

a  river  that  cannot  be  passed  over.  1  hanks 
be  to  God,  the  necessary  truth  is  clear  as  the  light :  — 
that  the  Holy  Spirit  is  distinct  from  the  Father  and  the 
Son  ;  that  such  personal  properties  are  assigned  to  him 
as  demonstrate  intelligent  personality ;  that  all  Divine 
attributes,  such  as  self-existence  from  eternity,  omni- 
presence, infinite  wisdom  and  foreknowledge,  absolute 
freedom  and  goodness,  creative  providential  and  spirit- 
ual power  —  attributes  any  one  of  which  would  prove 
his  Godhead  —  are  assigned  to  him  ;  that  He  is  asso- 
ciated in  Divine  offices  with  the  Father  and  the  Son  ; 
that  He  with  them  is  worshipped  and  glorified  ;  that 
He  is  Jehovah  and  God :  —  these  things  are  written,  as 
with  a  sunbeam,  in  the  Scriptures  of  truth. 

But  here  I  would  remind  myself  and  my  readers  that 
no  evidence,  however  conclusive,  can  insure  a  saving 
belief  in  the  Divinity  of  the  Holy  Ghost.  The  under- 
standing may  be  convinced,  while  the  heart  may  rebel. 
For  the  Lord  Jesus  says  to  his  disciples,  "  I  will  pray 
the  Father ;  and  he  shall  give  you  another  Comforter, 
that  he  may  abide  with  you  for  ever,  even  the  Spirit 
of  truth,  whom  the  world  cannot  receive,  be-  John  xiv  16> 
cause  it  seeth  him  not,  neither  knoweth  him."  17> 
And  the  apostle  Paul,  while  in  conscious  integrity  he 
declares,  "  We  speak  the  things  freely  given  to  us  of 


172  THE   EOCK   OP   AGES. 

God,  not  in  the  words  which  man's  wisdom  teacheth, 

1  cor.  u.  12,    but  which  the  Holy  Ghost  teacheth,  compar- 

ing spiritual  things  with  spiritual :  "  seems  to 
chasten  his  hopes  with  the  humbling  recollection,  "  the 
natural  man  receiveth  not  the  things  of  the  Spirit  of 

God,  neither  can  he  know  them,  for  they  are 

spiritually  discerned."  And  therefore  rather, 
seeing  we  have  an  High  Priest  who  is  touched  with  the 
feeling  of  our  infirmities,  let  us  kneel  together  at  the 
throne  of  grace,  and  plead  in  prayer  his  own  royal 
promise,  "  If  ye  being  evil,  know  how  to  give  good 
gifts  unto  your  children,  how  much  more  shall  your 

heavenly  Father  give  the  Holy  Spirit  to  them 

Luke  xi.  13.        ,  /  ,  .        „  11        -it,  I? 

that  ask  him,    —  that  we  all  with  open  face 

beholding  as  in  a  glass,  the  glory  of  the  Lord,  may  be 

changed  into  the  same  image  from  glory  to 

2  Cor.  iii.  18.       i  i        i        -j-         1,1        o**i 

glory,  as  by  the  Lord  the  Spirit. 


THE  ROCK  OF  AGES.  173 


CHAPTER  VII. 

AND  now  I  must  seek  to  draw  this  treatise,  which 
has  extended  far  beyond  the  limits  I  designed,  to  a 
conclusion.  I  would  therefore  state  my  last  proposition 
in  these  words :  — 

That  Scripture  in  the  Old  and  in  the  New  Testament 
alike,  assures  us  that  in  the  trustful  knowledge  of  One 
G-od, —  the  Father,  the  Son,  and  the  Holy  Ghost,  —  is 
the  spiritual  life  of  man  now  and  for  ever. 

The  Lord  grant  that  we  may  continue  to  bring  to 
the  study  of  his  word,  that  humble  spirit  which  prays — 
"  That  which  I  see  not,  teach  Thou  me  !  "  Job  xxxiv.  32. 

(1)  To  one  who  receives  with  meekness  the  en- 
grafted word  which  is  able  to  save  our  souls,  the  Scrip- 
tures already  adduced  prove  beyond  contradiction  that 
as  the  Father  is  God,  so  is  Jesus  Christ  God,  and  so 
the  Holy  Spirit  is  God.  This  truth,  however,  must  be 
Combined  with  another,  which  is  revealed  with  equal 
clearness  and  enforced  with  equal  solemnity :  —  "I  am 
Jehovah,  and  there  is  none  else,  there  is  no 
God  beside  me."  The  combination  of  these  Isl 
truths  establishes  the  doctrine  of  the  Holy  Trinity,  for 
"these  Three  must  together  subsist  in  one  infinite 
Divine  essence,  called  Jehovah  or  God ;  and  as  this 
essence  must  be  indivisible,  each  of  them  must  possess 


174  THE   ROCK   OP  AGES. 

not  a  part  or  portion  of  it,  but  the  whole  fulness  or 
perfection  of  the  essential  Godhead  forming,  in  an 
unity  of  nature,  One  Eternal  Jehovah,  and  therefore 
revealed  by  a  plural  noun*  as  the  Jehovah  Elohim, 

*  The  reader  will  observe  throughout  this  treatise,  that  I  have  given  no 
prominence  to  the  argument  derivable  from  the  plural  form  of  Elohim, 
and  to  the  yet  more  suggestive  language  used  by  God,  "  Let 
Gen.  i.  26.  us  make  man  in  our  image,  after  our  likeness,"  and  again, 
Isai.  vi.  8.  "Who  will  go  for  us ?  "  But  I  should  be  doing  injustice  to  my 
own  convictions  if  I  did  not  state,  that  I  believed  this  language  was  in- 
tended to  foster  when  kindled,  and  to  awaken  when  dormant,  the  per- 
suasion that  there  subsisted  a  mysterious  plurality  in  the  essential  unity 
of  Jehovah.  Thus  far,  I  think  the  following  extracts  from  Dr.  P.  Smith's 
essay  abundantly  bear  me  out :  — 

"  The  most  usual  appellation  of  the  Deity  in  the  original  Scriptures  of 
the  Old  Testament  is  Elohim,  which  is  constantly  translated  '  God ; '  but 
it  is  the  regular  plural  of  Eloah,  which  also  occurs,  though  much  less 
frequently  than  in  the  plural  form,  and  is  always  translated  in  the  same 
manner. 

"  This  plural  appellative  is  generally  put  in  agreement  with  singular 
verbs,  pronouns,  and  adjectives,  as  in  Gen.  i.  1,  Elohim  created;  —  creavit 
Dli ;  —  les  Dieux  crea.  This  is  the  ordinary  construction  through  the 
whole  Hebrew  Bible. 

"  But  sometimes  the  apposition  is  made  with  verbs,  pronouns,  and  ad- 
jectives, in  the  plural  number  likewise,  and  sometimes  singulars  and  plu- 
rals are  put  together  in  the  same  agreement:  as  Gen.  xx.  13,  God  (plural) 
caused  me  to  wander  —  vagari  me  fecerunt  Dii ;  —  les  Dieux  m'vnl  fait 
egarer.  Deut.  v.  26,  heard  the  voice  of  the  living  God  (plural)  —  audivit 
vocem  Deorum  Vivenlium ;  —  des  Dieux  vivans,  &c. 

"  To  these  may  be  added  the  similar  expressions,  though  without  the 
word  Elohim:  — 

"Psalm  cxlix.  2,  Israel  shall  rejoice  in  his  Maker  (plural)  —  in  Creatori- 
bus  suis ;  —  de  ses  Createurs.  "H 

"Isaiah  liv.  5,  For  thy  Creator  (plural)  is  thy  husband  (plural). 

"  Eccles.  xii.  1,  Remember  thy  Creator  (plural). 

"  The  fact  which  principally  requires  our  attention,  is  the  constant  use 
of  Elohim,  to  designate  the  one  and  only  God.  It  is  not  a  little  remark- 
able that,  in  the  sacred  books  of  a  people  who  were  separated  from  all 
other  nations  for  this  express  object,  that  they  should  bear  a  public  and 
continual  protest  against  polytheism,  the  ordinary  name  and  style  of  the 
only  living  and  true  God  should  be  in  a  plural  form.  Did  some  strange 
and  insuperable  necessity  lie  in  the  way  ?  Was  the  language  so  poor  that 
it  could  furnish  no  other  term  ?  Or,  if  so,  could  not  the  wisdom  of  inspira- 


THE   ROCK   OF  AGES.  175 

which  comprehends  these  Three  ;  but  with  this  solemn 
qualification,  that  the  Jehovah  Elohim  is  in  truth  but 
one  Jehovah,  a  Triune  God,  Father,  Son,  and  Adapted  from 

Sellon, 

Holy  Ghost."  PP-  46, 47. 

This  supreme  mystery  must  transcend  all  the  powers 
of  human  thought ;  and  the  question  must  recur  again 
and  again,  what  saith  the  Scripture  ?  Our  imagina- 
tions must  be  counted  as  the  small  dust  of  the  balance. 
Thus,  do  you  conceive  that  the  very  names  "  the  Fa- 
ther, the  Son  "  imply  a  certain  point  in  duration  beyond 
which  the  Father  inhabited  eternity  alone  ?  Your  con- 
ception cannot  countervail  the  assertion  of  Scripture, 
that  the  goings-forth  of  the  Saviour  have  been  from 
everlasting  ;  or  the  words  of  Christ  himself,  adopting  the 
formula  which  declares  the  Divine  self-existence  from 
eternity  to  eternity,  "  I  am  the  first  and  the  last."' 

tion  have  suggested  a  new  appellative,  and  for  ever  abolish  the  hazardous 
word  ?  None  of  these  reasons  existed.  The  language  was  rich  and  copi- 
ous. Besides  '  that  glorious  and  fearful  name,  Jehovah,'  the  appropri- 
ated and  unique  style  of  the  true  God,  there  was  the  singular  form '  Eloah ' 
of  the  very  word  in  question. 

"  '  Hear  0  Israel,  Jehovah,  our  Elohim,  one  Jehovah  ? '  This  Deut.  vi.  4. 
sentence  was  proclaimed  as  a  kind  of  oracular  effatum,  —  a 
solemn  and  authoritative  principle  to  the  Israelites.     Had  it  been  intended 
to  assert  such  a  unity  in  the  Divine  nature,  as  is  absolutely  solitary,  and 
exclusive  of  every  modification  of  plurality,  would  not  the  expression  of 
necessity  have  been  this,  '  Hear   0  Israel,  Jehovah,   our  Elohim,  one 
Eloah  V  '     But  as  the  words  actually  stand,  they  appear  to  be  in  the  most 
definite  and  expressive  manner  designed  to  convey  the  idea,  that,  notwith- 
standing a  real  plurality  intimated  in  the  form  Elohim,  Jehovah  is  still 

ONE." 

*  The  illustration,  before  adduced,  of  the  sun,  its  beams  of  light,  and 
its  vital  heat,  may  offer  some  faint  resemblance  of  this  great  mystery:  for 
the  beams  of  light  are  generated  by  the  central  orb ;  and  yet  the  sun  could 
not  have  existed,  so  far  as  we  know,  for  a  moment  without  emitting  its 
radiance,  nor  the  radiance  have  existed  without  diffusing  its  warmth:  so 
that  "  one  is  not  before  another,  but  only  in  order  and  relation  Beveridge  on 
to  one  another."    But  no  creature  can  adequately  image  forth  Art-  l- 
the  Creator,  who  asks  "  To  whom  then  will  ye  liken  God,  or  j^.  ^  ^ 
what  likeness  will  ye  compare  unto  him?  " 


176  THE   ROCK  OP  AGES. 

Again,  do  you  imagine  that  the  name  of  him  who 
is  alone  Jehovah,  cannot  comprehend  a  Trinity  in 
Unity?  Your  imagination  is  as  nothing  in  contra- 
diction of  the  words  of  Christ  revealing  the  one  Divine 
name,  as  "  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost."  Do  you  asseverate  the  impossi- 
bility of  three  subsistences  in  one  eternal  essence? 
Remember,  I  pray  you,  the  words,  "  Canst 
thou  find  out  the  Almighty  unto  perfection  ?  " 
What  do  we  know  of  the  essence  of  created  things? 
The  pure  white  light  seems  indissolubly  one ;  an  un- 
scientific man  would,  without  hesitation,  pronounce  it 
uniform,  and  would  utterly  deny  any  plurality  subsist- 
ing in  its  transparent  simplicity.  The  colors  of  the 
rainbow  seem  evidently  manifold ;  and  the  same  man 
might  refuse  to  credit  their  unity.  Science  stoops  to 
analyze  light ;  and  we  are  told  that  — 

The  prismatic  spectrum  consists  in  reality  of  three  spectra  of  nearly 
equal  length,  each  of  uniform  color,  superposed  one  upon  another;  and 
that  the  colors  which  the  actual  spectrum  exhibit  arise  from  the  mixture 
of  the  uniform  colors  of  these  three  spectra  superposed.  The  colors  of 
these  three  elementary  spectra,  according  to  Sir  David  Brewster,  are  red, 
yellow,  and  blue.  He  shows  that  by  a  combination  of  these  three,  not 
only  all  the  colors  exhibited  in  the  prismatic  spectrum  may  be  repro- 
Lardner's  duced,  but  their  combination  also  produces  white  light.  He 
Museum,  ^  contends,  therefore,  that  the  white  light  of  the  sun  consists, 
vol.  vii.  p.  78.  not  Of  seven>  but  of  three  constituent  lights. 

The  unlearned  man  then,  in  his  incredulity,  would 
have  denied  an  established  fact.  The  unity  of  that 
pure  white  light  was  not  so  simple  as  he  affirmed. 
More  constituents  than  one  subsist  in  its  ethereal  es- 
sence. But  has  science  now  fathomed  the  mysteries  of 
light  ?  So  far  from  it,  we  read  — 

Light  is  now  proved  to  consist  in  the  waves  of  a  subtile  and  elastic 
ether,  which  pervades  all  space  and  serves  to  communicate  every  impulse, 


THE   ROCK   OP  AGES.  177 

from  one  part  of  the  universe  to  another,  with  a  speed  almost  inconceiv- 
able. ...  In  this  luminous  ether,  matter  seems  to  emulate  the  subtilty 
of  thought.  Invisible,  and  yet  the  only  means  by  which  all  things  are 
made  visible;  impalpable,  and  yet  nourishing  all  material  objects  into  life 
and  beauty ;  so  elastic,  that  when  touched  at  one  point,  swift  glances  of 
light  tremble  through  the  universe;  and  still  so  subtile  that  the  celestial 
bodies  traverse  its  depths  freely,  and  even  the  most  vaporous  comet 
scarcely  exhibits  a  sensible  retardation  in  its  course;  —  there  is  some- 
thing in  the  very  nature  of  this  medium  which  seems  to  baffle  the  powers 
of  human  science,  and  to  say  to  the  pride  of  human  intellect,  "  Hitherto 
shalt  thou  come,  and  no  farther;  and  here  shall  thy  proud  waves  be 
stayed."  Here,  indeed,  the  most  brilliant  and  profound  analysts  have 
continually  to  guess  their  way  when  they  would  trace  out  a  few  of  the 
simplest  laws  resulting  from  the  existence  of  such  an  ether,  and  unfold 
their  application  to  the  various  phenomena  of  reflected  and  refracted 
light.  It  is  a  great  deep  of  mystery.  Science  grows  dizzy  on  its  verge 
when  it  strives  to  explore  the  nature  of  this  subtile,  immense,  Birks-s 
imponderable  ocean,  which  bathes  all  worlds  in  light,  and  wisdom*8  * 
itself  remains,  by  its  own  nature,  invisible  for  ever.  pp.^99-106. 


Is  such  the  modest  confession  of  truth  after  all  the 
triumphs  of  human  wisdom  ?  Is  man  only  wading, 
with  tremulous  footstep,  into  the  shallow  waters  of  that 
unfathomable  sea  called  into  existence  by  the  fiat  of 
God,  when  He  said,  "  Let  there  be  light,  and  there  was 
light  ?  "  Are  we  so  soon  out  of  our  depth  in  seeking 
to  understand  one  of  his  works  ?  How  much  rather 
may  we  expect  to  be  humbled  as  we  meditate,  and  to 
be  baffled  if  we  think  we  can  comprehend,  the  glorious 
Creator  himself?  Is  light  a  mystery?  How  much 
rather  He  who  dwelleth  in  the  light  that  no  man  can 
approach  unto !  We  know  him  only  as  He  reveals 
himself. 

This  self-revelation  involves  a  yet  greater  self-con- 
cealment. There  will  be  the  manifestation  of  God  in 
the  voluntary  condescension  of  his  love  :  and  there  will 
be  the  necessary  seclusion  within  the  clouds  of  his 

8* 


178  THE   ROCK   OF   AGES. 

unapproachable  glory.     "When  a  finite  being  seeks  to 
understand  anything  of  the  Infinite,  it  must  always  be 
so.     There  will  be  the  fragment  of  truth  which  the 
student  has  made  and  is  making  his  own,  and  the  illim- 
itable expanse  beneath,  above,  and  beyond  him.     Thus 
in  the  field  of  nature  we  read,   "  The  works   of  the 
Lord  are  great,  sought  out  of  all  them  that 
have  pleasure  therein."     Here  is  our  knowl- 
edge.    But  "  No  man,"  says  Solomon,  "  can  find  out 
the  work  that  God  maketh  from  the  begin- 
ning to  the  end."     There  is  the  limit  of  our 
knowledge.     We  are  invited  to  consider  his  heavens, 
to  trace  his  footprints,  and  to  regard  the  operations  of 
his  hands.     And  yet  after  all,  "  Lo  !  these  are  parts  of 
his  ways  ;  how  faint  a  whisper  is  heard  of 
"  him  !  the  thunder  of  his  power  who  can  un- 
derstand ?  "      So,  in  the  majestic  course  of  his  patient 
providence  we  adoringly  acknowledge,  "  Just 
and  true  are  thy  ways,  thou  King  of  saints : " 
and  yet  we  must  confess,  "  Thy  way  is  in  the  sea,  and 
thy  path  in  the  great  waters,  and  thy  foot- 
steps are  not  known." 

Humble  students  are  treading  an  upland  path.  Their 
horizon  widens  every  step  they  take.  The  angels  of 
light,  standing  on  a  higher  eminence,  see  farther  than 
they.  Still  there  must  be  a  boundary  line  which  limits 
angelic  intuition :  and  whatever  lies  beyond  that  line 
must  be  a  mystery  to  them,  or,  if  made  known  to  them, 
made  known  by  revelation.  We  rebuke  the  want  of 
modesty  in  the  unlearned  peasant,  who  argues  from  his 
ignorance  against  the  declarations  of  science :  surely 
those  blessed  spirits  would  rebuke  us,  if  we,  through 


THE   ROCK  OF  AGES.  179 

preconceived  notions  of  our  own,  refused  to  credit  the 
simple  revelations  of  God  regarding  his  own  mysterious 
Being.  * 

He  reveals  himself  by  his  names,  his  attributes,  and 
his  acts.  And,  therefore,  if  combined  with  assertions 
that  God  is  one,  we  find  Three  revealed  in  Scripture  to 
whom  the  same  names,  attributes,  and  acts  are  ascribed, 
the  same  so  far  as  a  personal  distinction  allows  ;  if  we 
look  vainly  for  any  fourth  Divine  one,  or  any  intima- 
tion of  more  than  three  ;  if  we  connect  with  this  the 
intimate  and  necessary  union  affirmed  to  exist  betwixt 
the  Father,  and  the  Son,  and  the  Spirit,  as  when  the 
Lord  Jesus  says,  "  I  and  my  Father  are  one,"  and 
when  St.  Paul  says,  "  The  Spirit  searches  the  depths  of 
God; "  if,  then,  we  find  that  every  Christian  is  baptized 
into  one  Name, — the  Name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost  —  we  are  led  swiftly  and 
irresistibly  up  to  the  doctrine  (call  it  by  what  name  you 
will)  of  the  Trinity  in  Unity. 

(2)  Hence,  at  the  risk  of  apparent  repetition,  I  shall 
bring  together  again  some  few  Bible  testimonies  to  the 
Godhead  of  the  Father,  the  Son,  and  the  Holy  Ghost ; 
combining  them  in  one  view  ;    and  adding  a  further 
declaration  from  Scripture  of  our  sole  dependance  on 
the  alone  Jehovah  ;  so  that  you  may  see  at  a  glance, 
we  are  compelled  by  the  Christian  verity,  "  to  acknowl- 
edge the  glory  of  the  eternal  Trinity,  and  in  collect  for 
the  power  of  the  Divine  Majesty  to  worship  Sunday, 
the  Unity." 


180  THE  ROCK  OP  AGES. 

I. 

The  Father,  the  Son,  and  the  Holy  Crhost  are  eternal. 
% 

1.  I  am  the  first,  and  I  am  the  last.  —  Isai.  xliv.  6. 

The  everlasting  (tduviw)  God. —  Rom.  xvi.  26. 

2.  I  am  the  first  and  the  last.  —  Rev.  i.  17.     Whose 

goings  forth  have  been  from  of  old,  from  ever- 
lasting   (art  apxw  e£  ypepuv  aluvoc  —  LXX.) Micah 

v.  2. 

3.  The  eternal  (dwiov)  Spirit. — Heb.  ix.  14. 

The  One  Sternal  is  our  trust.  The  eternal  God  is 
thy  refuge,  and  underneath  are  the  everlasting  arms.  — 
Deut.  xxxiii.  27. 

II. 

The  Father,  the  Son,  and  the  Holy  Grhost  created  all 
things. 

1.  One  God,  the  Father,  of  whom  are  all  things.  — 

1  Cor.  viii.  6.     The  Lord  ...  it  is  He  that  hath 
made  us.  —  Ps.  c.  3. 

2.  By  him  (the  Word)  were  all  things   made.  — 

John  i.   3.     All  things  were  created  by  him, 
&c.  — Col.  i.  16. 

3.  Who  hath  measured,  &c. — who  hath  directed  the 

Spirit  of  the  Lord.  —  Isai.  xl.  13.     The  Spirit 
of  God  hath  made  me.  —  Job  xxxiii.  4. 

The  One  Almighty  is  our  trust.  Commit  the  keep- 
ing of  your  souls  to  him  as  unto  a  faithful  Creator. — 1 
Pet.  iv.  19. 


THE   ROCK   OP   AGES.  181 

III. 

The  Father,  the  Son,  and  the  Holy  Ghost  are  omni- 


1.  Do  not  I  fill  heaven  and  earth,  saith  the  Lord?  — 

Jer.  xxiii.  24. 

2.  Lo,  I  am  with  you  alway.  —  Mat.  xxviii.  20. 

3.  Whither    shaU    I    go   from    thy   Spirit  ?  —  Ps. 

cxxxix.  7. 

The  One  omnipresent  Grod  is  our  trust.  He  is  not 
far  from  every  one  of  us,  for  in  him  we  live  and  move, 
and  have  our  being.  —  Acts  xvii.  27,  28. 

IV. 

The  Father,  the  Son,  and  the  Holy  Grhost  are  incom- 
prehensible and  omniscient. 

1.  No  one   knoweth  the  Father  save   the  Son. — 

Mat.   xi.   27.      Known   unto  God  are   all  his 
works,  &c. — Acts  xv.  18. 

2.  No  one   knoweth  the    Son  save  the  Father.  — 

Mat.  xi.  27.     Lord,  thou  knowest  all  things.  — 
John  xxi.  17. 

3.  Who  being  his  counsellor  hath  taught   him?  — 

Isai.  xl.  13.     The  Spirit  searcheth  all  things. — 
1  Cor.  ii.  10. 

We  worship  the  One  all-seeing  Grod.  All  things  are 
naked  and  opened  to  the  eyes  of  him  with  whom  we 
have  to  do.  —  Heb.  iv.  13. 


182  THE  ROCK   OP  AGES. 


V. 

The  Father,  the  Son,  and  the  Holy  Grhost  are  true, 
holy,  and  good. 

1.  He  that  sent  me  is  true.  —  John  vii.  28.     Holy 

(byte)  Father.     Righteous  (6'iKaie)  Father.  —  John 
xvii.  11,  25.     The  Lord  is  good.  —  Ps.  xxxiv.  8. 

2.  I  am  ...  the  truth.  —  John  xiv.  6.      The  holy 

One  and  the  just  (rbv  ayiov  not  rbvdiKaiov).  —  Acts 
iii.  14.     The  good  Shepherd.  —  John  x.  11. 

3.  The  Spirit  is  truth.  —  1  John  v.  6.     The  Spirit, 

the  holy  one.  —  John  xiv.  26.      Thy  Spirit  is 
good.  —  Ps.  cxliii.  10. 

We  adore  the  One  Lord  of  infinite  goodness.  Who 
shall  not  fear  thee  and  magnify  thy  name,  for  thou  only 
art  holy.  —  Rev.  xv.  4. 

VI. 

The  Father,  the  Son,  and  the  Holy  Grhost  have  each  a 
self-regulating  will. 

1.  Him  that  worketh  all  things  after  the  counsel  of 

his  Own  will  (TVV  povlijjv  TOV  iJe^arof).  -  Eph.  i.  11. 

2.  The  Son  wills  (povtyrai)  to  reveal  him.  —  Mat.  xi. 

27.     Father  I  will  (Mfo).  —  John  xvii.  24. 

3.  Dividing    to    every   one   severally   as    He   wills 

1  Cor.  xii.  11. 


We  rest  on  the  will  of  him  who  alone  is  Jehovah.    The 
will  of  the  Lord  be  done.  —  Acts  xxi.  14. 


THE   BOCK   OF   AGES.  183 


VII. 

The  Father,  the  Son,  and  the  Holy  Ghost  are  the 
fountain  of  life. 

1.  With  thee  is  the  fountain  of  life.  —  Ps.  xxxvi.  9. 

God  hath  quickened  us.  —  Eph.  ii.  4,  5. 

2.  In  him  (the  Word)  was  life.  —  John  i.  4.     The 

Son  quickeneth  whom  He  will.  —  John  v. 
21. 

3.  The  Spirit  is  life.  —  Rom.  viii.  10.     Born  of  the 

Spirit.  —  John  iii.  8. 

We  depend  on  one  life-giving  Grod.  Love  the  Lord 
thy  God,  .  .  .  cleave  unto  him,  ...  for  He  is  thy  life. 
Deut.  xxx.  20. 

VIII. 

The  Father,  the  Son,  and  the  Holy  Ghost  strengthen, 
comfort,  and  sanctify  us. 

1.  Thou  strengthenedst  me  with  strength, Jn  my  soul. 

Ps.  cxxxviii.  3.      I  will  comfort   you.  —  Isai. 
Ixvi.  13.  —  Sanctified  by  God  the  Father.  - 
Jude  1. 

2.  I  can  do  all  things  through  Christ  which  strength- 

eneth  me.  —  Phil.  iv.  13.  If  any  consolation 
in  Christ.  —  Phil.  ii.  1.  Sanctified  in  Christ 
Jesus.  —  1  Cor.  i.  2. 

3.  Strengthened  with  might  by  his  Spirit  in  the  inner 

man.  —  Eph.  iii.  16.  The  Comforter,  the  Holy 
Ghost.  —  John  xiv.  26.  Being  sanctified  by 
the  Holy  Ghost.  —  Horn.  xv.  16. 


184  THE   BOCK   OF   AGES. 

We  trust  in  One  God  for  spiritual  power.     My  God, 
my  strength,  in  whom  I  will  trust.  —  Ps.  xviii.  2. 

IX. 

The  Father,  the  Son,  and  the  Holy  Ghost  fill  the  soul 
with  Divine  love. 

1.  Every  one  that  loveth  him  that  begat.  —  1  John 

v.  1.     If  any  man  love  the  world,  the  love  of 
the  Father  is  not  in  him.  —  1  John  ii.  15. 

2.  The  love  of  Christ  constraineth  us.  —  2  Cor.  v. 

14.    If  any  man  love  not  the  Lord  Jesus  Christ. 
—  1  Cor.  xvi.  22. 

3.  I   beseech   you   for   the  love   of   the   Spirit.  — 

Rom.  xv.  30.     Your  love  in  the  Spirit.  —  Col. 


The  love  of  the  One  living  and  true  God  characterizes 
the  saint.  Thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart.  —  Deut.  vi.  5. 

X. 

The  Father,  the  /Son,  and  the  Holy  Grhost  gave  the 
Divine  law. 

1.  The  law  of  the  Lord  is  perfect.  —  Ps.  xix.  7. 

The  word  of  our  God.  —  Is.  xl.  8.     Thus  saith 
the  Lord  God.  —  Eze.  ii.  4. 

2.  The  law  of  Christ.  —  Gal.  vi.  2.     The  word  of 

Christ.     Col.  iii.  16.     These  things  saith   the 
Son  of  God.  —  Rev.  ii.  18. 

3.  The  law  of  the   Spirit  of  life.  —  Rom.  viii.  2. 

Holy  men  spake  as  they  were  moved  by  the 


THE  ROCK   OP  AGES.  185 

Holy  Ghost.     2  Pet.  i.  21.     The  Holy  Ghost 
said.  —  Acts  xiii.  2. 

The  word  of  One  Legislator  is  the  believer's  rule. 
There  is  One  lawgiver  who  is  able  to  save.  —  James 
iv.  12. 

XI. 

The  Father ',  the  Son,  and  the  Holy  Ghost  dwell  in  the 
hearts  of  believers. 

1.  I  will  dwell  in  them.  —  2  Cor.  vi.  16.     God  is  in 

you  of  a  truth.  —  1  Cor.  xiv.  25.     Our  fellow- 
ship is  with  the  Father.  —  1  John  i.  3. 

2.  Christ  may  dwell   in   your  hearts   by  faith.  — 

Eph.  iii.  17.     Christ  in  you,  the  hope  of  glory. 

—  Col.  i.   27.     Our   fellowship  .  .  .  with   his 
Son  Jesus  Christ.  —  1  John  i.  3. 

3.  The  Spirit  dwelleth  with  you  and  shall  be  in  you. 

—  John  xiv.  17.     The  communion  of  the  Holy 
Ghost.     2  Cor.  xiii.  14. 

The  contrite  heart  receives  One  Divine  guest.  Thus 
saith  the  high  and  lofty  One  who  inhabiteth  eternity,  I 
dwell  with  him  that  is  of  a  contrite  and  humble  heart. 
—  Isai.  Ivii.  15. 

xn. 

The  Father,  the  Son,  and  the  Holy  Grhost  are,  each  by 
himself,  the  supreme  Jehovah  and  Grod. 

1.  I  am  Jehovah,  thy  God.  —  Ex.  xx.  2.     Thou, 
Lord,  art  most  High  for  evermore. — Ps.  xcii.  8. 


186  THE  ROCK  OP  AGES. 

2.  Jehovah  our  God.  —  Isai.  xl.  3,  with  Mat.  iii.  3, 

(see  pp.  98  -  110.)      The  Highest.  —  Luke  i. 
76,  with  Mat.  xi.  10. 

3.  Jehovah  God.  —  Eze.  viii.  1,  3,  (see  pp.  166  — 

169.)     The  Highest.  —  Luke  i.  35. 

The  One  supreme  Lord  Grod  is  our  Grod  for  ever  and 
ever.  Jehovah,  our  Elohim,  One  Jehovah. — Deut.  vi.  4. 

From  this  brief  comparison  which  might  be  elabo- 
rated at  far  greater  length,  (if  the  reader  asks  for  fur- 
ther proof  of  any  statement,  I  earnestly  entreat  him  to 
refer  back  to  the  more  detailed  exposition,)  Scripture 
assures  us  that  the  Father,  the  Son,  and  the  Holy  Ghost 
have  the  same  Divine  attributes,  concur  with  a  mind, 
and  will,  and  heart  personally  independent,  but  uni- 
tedly harmonious  in  the  same  Divine  acts,  and  are  ad- 
dressed by  the  same  Divine  nam.es.  And  fur- 

Cf.  Jones. 

ther,  we  learn  that  our  trust  is  not  dispersed 
or  confused  by  this  coequal  Godhead  of  the  Sacred 
Three :  but  that  (a  way  of  access  being  opened  in  the 
Gospel  through  the  revelation  of  the  Father  in  Christ 
by  the  Spirit)  we  rest  on,  we  worship,  and  we  love 
One  God.  Thus,  these  Three  are  One:  or,  in  the 
language  of  the  first  Article  of  the  Church  of  Eng- 
land— 

"There  is  but  One  living  and  true  God,  everlasting ; 
without  body,  parts,  or  passions  ;  of  infinite  power, 
wisdom,  and  goodness ;  the  Maker  and  Preserver  of 
•all  things,  both  visible  and  invisible.  And  in  Unity  of 
this  Godhead,  there  be  Three  persons  of  one  substance, 
power,  and  eternity;  the  Father,  the  Son,  and  the 
Holy  Ghost." 


THE  ROCK    OF    AGES.  1ST 

(3)  Are  you  tempted  to  say,  "  such  a  brief  article 
as  this  enunciated  by  Christ  himself,  and  recorded  by 
the  apostles,  would  have  settled  every  controversy  for 
ever :  why,  oh  why,  was  it  not  contained  in  Scrip- 
lture  ?  "  Haply,  Elihu  might  quell  the  rising  suspicion, 
"  Behold  in  this  thou  art  not  just.  I  will  answer  thee, 
that  God  is  greater  than  man.  Why  dost  thou  strive 
against  him  ?  for  He  giveth  not  account  of  any  of  his 
matters.  —  For  God  speaketh  once,  yea  twice,  Job  ^^ 
but  man  perceiveth  it  not."  But  it  is  by  no  12~u' 
means  certain  that  such  an  article  would  have  settled 
every  doubt.  It  would  have  been  handed  down  from 
age  to  age :  many  manuscripts  must  needs  be  collated  : 
possibly  some  obscure  variation  might  be  discovered. 
But  even  if  the  text  were  as  impregnable  as  the  open- 
ing of  St.  John's  Gospel,  I  doubt  whether  it  would 
have  convinced  such  minds  as  remain  unconvinced  of 
the  Godhead  of  Christ,  after  weighing  those  transpar- 
ent declarations.  Saving  faith  is  the  gift  of 
God.  Granting,  however,  that  it  had  mate- 
rially shortened  the  path  by  which  sincere  inquirers 
attain  the  true  faith  (for  Scripture  assures  us  that  none, 
who  heartily  seek  the  Lord,  stop  short  of  Jesus  Christ), 
what  would  have  been  its  effect  on  the  church  at  large  ? 
Permit  me  here  to  quote  some  admirable  remarks  from 
"  Cautions  for  the  Times." 

There  is  another  reason  against  the  providing  in  Scripture  of  a  regular 
systematic  statement  of  Christian  doctrines.  Supposing  such  a  summary 
of  Gospel  truths  had  been  drawn  up,  and  could  have  been  contrived  with 
such  exquisite  skill  as  to  be  sufficient  and  well  adapted  for  all,  of  every 
age  and  country,  what  would  have  been  the  probable  result?  It  would 
have  commanded  the  unhesitating  assent  of  all  Christians  who  would, 
with  deep  veneration,  have  stored  up  the  very  words  of  it  in  their  mem- 
ory, without  any  need  of  laboriously  searching  the  rest  of  the  Scriptures, 
to  ascertain  its  agreement  with  them;  which  is  what  we  do  (at  least,  are 


188  THE  ROCK   OF   AGES. 

evidently  called  on  to  do)  with  a  human  exposition  of  the  faith :  and  the 
absence  of  this  labor,  together  with  the  tranquil  security  as  to  the  correct- 
ness of  their  belief,  which  would  have  been  thus  generated,  would  have 
ended  in  a  careless  and  contented  apathy.  There  would  have  been  .  .  . 
no  call  for  vigilant  attention  in  the  investigation  of  truth  —  none  of  that 
effort  of  mind  which  is  now  requisite,  in  comparing  one  passage  with 
another,  and  collecting  instruction  from  the  scattered,  oblique,  and  inci-  ' 
dental  references  to  various  doctrines  in  the  existing  Scriptures ;  and  in 
consequence  none  of  that  excitement  of  the  best  feelings,  and  that  im- 
pi-ovement  of  the  heart,  which  are  the  natural  and,  doubtless,  the  designed 
result  of  an  humble,  diligent,  and  sincere  study  of  the  Christian  Scrip- 
tures. 

In  fact  all  study,  properly  so  called,  of  the  rest  of  Scripture  —  all  lively 
interest  in  its  perusal  —  would  have  nearly  been  superseded  by  such  an 
inspired  compendium  of  doctrine;  to  which  alone,  as  by  far  the  most  con- 
venient for  that  purpose,  habitual  reference  would  have  been  made  in  any 
question  that  might  arise.  Both  would  have  been  regarded  indeed  as  of 
Divine  authority:  but  the  compendium  as  the  fused  and  purified  metal; 
the  other  as  the  mine  containing  the  crude  ore.  And  the  compendium 
itself  being  not  like  the  existing  Scriptures,  that  from  which  the  faith  is  to 
be  learned  but  the  very  thing  to  be  learned,  would  have  come  to  be  regarded 
by  most  with  an  indolent,  unthinking  veneration,  which  would  have  exer- 
cised little  or  no  influence  on  the  character.  Their  orthodoxy  would  have 
been  as  it  were  petrified ;  like  the  bodies  of  those  animals  we  read  of  in- 
crusted  in  the  ice  of  the  polar  regions  —  firm  fixed,  indeed,  and  preserved 
unchangeable ;  but  cold,  motionless,  lifeless.  It  is  only  when  our  energies 
are  roused,  and  our  faculties  exercised,  and  our  attention  kept  awake  by 
an  ardent  pursuit  of  truth  and  anxious  watchfulness  against  error  —  when, 
in  short,  we  feel  ourselves  to  be  doing  something  towards  acquiring,  or  re- 
taining, or  improving  our  knowledge  —  it  is  then  only  that  that  knowledge 
makes  the  requisite  practical  impression  on  the  heart  and  on  the  conduct. 

To  the  Church  then,  has  her  all-wise  Founder  left  the  office  of  teaching 

—  to  the  Scriptures,  that  of  proving  the  Christian  doctrine :  to  the  Scrip- 
tures, He  has  left  the  delineation  of  Christian  principles  —  to  each  Church, 
the  application  of  those  principles,  in  their  Symbols  or  Articles  of  religion 

—  in  their  forms  of  worship  —  and  in  their  Ecclesiastical  regulations.  — 
pp.  443,  444. 

I  would  only  add  that  the  exceeding  value  of  such 
symbols  or  creeds,  as  may  be  proved  ly  most 

Art.  viii.  _  rv      • 

certain  warrants  of  holy  Scripture,  appears 
from  the  daily  shifting  opinions  of  Unitarian  congre- 
gations on  those  articles  of  faith  which  it  is  of  the  last 
importance  should  be  settled  and  stable.  This  may 


THE   ROCK    OP  AGES.  189 

teach  us  that  articles  of  faith  received,  because  demon- 
strable by  Scripture,  are  beyond  all  price  :  while,  prob- 
ably, if  themselves  incorporated  in  Holy  Writ,  seeing 
how  many  nominal  Christians,  professors  of  an  ortho- 
dox creed,  have  too  plainly  the  form  without  the  power 
of  godliness,  they  would  have  only  stereotyped  more 
hopelessly  the  apathy  of  those  who  have  a  name  to 
live  and  are  dead. 

How  beautiful  is  the  analogy  here  between  the  word 
of  God  and  the  natural  creation.  Had  we  been  told 
that  the  earth  was  to  be  so  arranged  that  eight  hundred 
millions  of  human  beings  could  live  thereon,  should  we 
not,  in  thought,  have  done  away  with  the  vast  unpro- 
ductive forests,  the  superfluous  mountains,  the  exorbi- 
tant ocean,  and  have  divided  it  into  so  many  plots  for 
agriculture,  like  the  veriest  pauper  field  ?  This  was 
not  God's  way.  The  woods,  and  hills,  and  seas  min- 
ister to  the  clouds,  and  the  clouds  drop  fatness  on  the 
fertile  field  and  the  luxurious  plain ;  and  thus  He  opens 
his  hand  and  supplies  all  things  living  with  plenteous- 
ness.  So  it  is  with  the  Scriptures  of  truth.  We  should, 
perhaps,  have  expected  definitions,  and  articles,  and  for- 
mularies, and  canons,  and  creeds.  This  was  not  God's 
method.  There  is  the  incident  of  touching  simplicity, 
the  solemn  majesty  of  law,  the  flame  of  patriotic  zeal, 
the  heart-experience  which  speaks  to  our  heart,  the 
grandest  poetry,  the  most  magnificent  songs  of  praise, 
the  rapid  changes  on  the  prophetic  harp,  the  inimitable 
story  of  redeeming  love,  the  calm  deductions  of  logical 
argument,  the  echo  of  angelic  joy,  the  unbarring  of  the 
gates  of  glory,  and  the  reflection  of  the  light  of  eter- 
nity. And  yet,  amid  all  these  manifold  combinations, 
the  simple  rule  of  our  faith  in  the  One  living  and 


190  THE   BOCK   OF  AGES. 

true  God  —  Father,  Son,  and  Spirit,  the  source  of  crea- 
tion, redemption,  and  sanctification,  —  is  marked  out 
with  a  precision  that  he  who  runs  may  read. 

But,  do  you  ask,  is  it  needful  for  every  believer  to 
pass  through  such  a  long  process  of  proof  as  even  this 
little  treatise  sets  forth?  Assuredly  not.  The  Bible 
is  eminently  the  poor  man's  book.  These  things  are 
Mat.  v.  25,  hidden  from  the  wise  and  prudent,  and  re- 
audxvm.3.  veaiec[  unto  babes.  And  to  such  a  child- 
like mind  a  very  few  simple  truths  generally  carry  con- 
viction, and  with  conviction  life  and  peace.  "  I  am 
God,  and  beside  me  there  is  no  Saviour."  "  Behold 
the  Lamb  of  God,  who  taketh  away  the  sin  of  the 
world."  "  I  will  send  the  Comforter  to  you."  His 
Father,  his  Redeemer,  his  Sanctifier,  are  equally  indis- 
pensable to  him  :  and  he  knows  that  he  was  baptized 
into  the  name  of  the  Father,  the  Son,  and  the  Holy 
Ghost.  He  needs  no  more.  Without  any  labored 
syllogisms,  he  believes  these  Three  are  One.  The 
truth  finds  him.  He  does  not  expect  to  fathom  the 
mystery :  but  his  whole  heart  embraces  that  which 
satisfies  his  whole  necessity. 

If,  however,  doubts  and  suspicions  assail  these  first 
principles  when  implanted,  or  keep  back  an  inquirer 
from  believing  them,  then  the  word  of  God,  reverently 
consulted,  affords  a  complete  answer  to  every,  what  I 
may  call,  rational  objection.  The  armory  supplies  a 
weapon  for  every  encounter.  We  are  ready 

IPet.  Hi.  15.  .  f>     -       , 

to  give  every  man  a  reason  of  the  hope  that 
is  in  us.  Therefore,  if  held  back  by  these  doubts  from 
faith  in  Christ,  you  must  give  yourself,  heart  and  soul, 
to  this  momentous  inquiry  ;  you  must  shake  off  that 
deadly  indifference  which  would  leave  this  question  un- 


THE  ROCK   OP  AGES.  191 

decided ;  you  must  watch  and  pray ;  and  then  be 
assured  the  promise  shall  never  fail.  —  "I  know  the 
thoughts  that  I  think  towards  you,  saith  the  Lord, 
thoughts  of  peace  and  not  of  evil,  to  give  you  an 
expected  end.  Then  shall  ye  call  upon  me,  and  ye 
shall  go  and^  pray  unto  me,  and  I  will  hearken  unto 
you ;  and  ye  shall  seek  me  and  find  me  when  Jer  .^^  n_ 
ye  shall  search  for  me  with  all  your  heart." 

Mortal  life,  stretching  forth  into  immortality,  is 
to  each  man  like  a  precious  cabinet  stored  with 
priceless  jewels.  But  the  cabinet  is  locked,  and  to 
those  without  Christ  the  key  is  wanting.  The  Gos- 
pel is  that  key.  It  is  proffered  to  all.  How  many, 
alas,  carelessly  thrust  it  aside  !  But  some,  you  may 
think  with  a  modest  caution,  refuse  to  make  the  trial, 
lest  haply  they  should  hamper  the  lock,  until  they  have 
been  assured  by  a  careful  sifting  of  documents,  by  a 
comparing  of  outlines,  of  the  hidden  wards  with  the 
key,  and  by  other  infallible  proofs,  that  the  key  in 
question  was  the  one  made  and  designed  for  the  cab- 
inet. This  investigation  they  pursue  with  untiring 
assiduity,  until,  satisfied  of  the  credibility  of  the  evi- 
dence adduced,  they  try  the  bolt  with  a  trembling 
hand  ;  it  yields  to  the  touch  and  the  cabinet  is  their 
own  ;  they  are  rich  for  ever.  Many  others,  however, 
have  more  trustfulness,  and  less  fearfulness.  They 
feel  their  poverty  ;  they  believe  the  oifer  is  to  be  re- 
lied on  ;  they  know  that  many  of  their  neighbors  have 
found  it  so  ;  and  without  further  delay  they  also  try 
the  lock.  It  yields,  and  the  cabinet  is  theirs.  You 
can  never  argue  them  out  of  their  persuasion  that  the 
key  they  hold  in  their  hands  is  the  key  of  the  cabinet. 
No  other  unlocks  it ;  and  this  does.  That  is  enough 


192  THE  BOCK  OP  AGES. 

for  them.  They  may  not  have  so  intelligent  a  knowl- 
edge of  the  way  in  which  that  elaborate  key  turns 
back  one  secret  spring  after  another ;  that  knowledge, 
whenever  acquired,  belongs  to  the  patient  painstaking 
investigator.  But  both  alike  possess  the  jewels. 

So  is  it  with  the  Gospel  of  Jesus  Christ :  it  exactly 
fits  the  intricate  wards  of  the  human  heart.  It  unlocks 
the  inestimable  treasures  of  human  life.  He  that  uses 
it  is  rich  indeed ;  rich  towards  God  ;  rich  for  eternity. 
Whether  he  has  been  led  to  faith  in  Christ  through 
long  and  painful  inquiries,  as  may  be  the  case  especially 
with  those  who  have  much  time  for  thought  and  keen 

O 

intellectual  powers;  or  whether  with  a  more  confiding 
alacrity,  which  is  the  experience  of  most  Christians, 

James  ii  5        (?0r  "  ^"OC^  ^atll  cn°sen  tne  P°°r  of  this  World 

rich  in  faith,")  he  has  obeyed  the  Gospel  at 
once,  the  life-giving  efficacy  is  the  same.  To  as  many 
John  i  12  as  received  him  to  them  gave  He  power  to  be- 
come the  sons  of  God.  The  question  is  one 
of  obedience  or  of  disobedience.  "  The  mystery  of  the 
Gospel  of  Jesus  Christ  is  now  according  to  the  com- 
Rom  xvi  25  niandment  of  the  everlasting  God  made 
26-  '  known  to  all  nations,  for  THE  OBEDIENCE  or 

FAITH."     Obedience  is  life.     "  He   that  believeth  on 
the  Son  hath   everlasting  life:"   and   disobedience  is 
death  ;   for  the  same  Scripture  continues,  "  he  that  be- 
lieveth not  the  Son  shall  not  see  life,  but  the 

John  in.  3G. 

wrath  of  God  abideth  on  him." 

(4)  Do  you  say,  is  not  a  trustful  knowledge  of  God 
the  Father  sufficient  ?  Scripture  answers  there  is  no 
true  knowledge  of  God  the  Father,  except  in  God ,  the 
Son :  for  Jesus  Christ  says,  "  I  am  the  way,  the  truth, 


THE  ROCK   OP  AGES.  193 

and  the  life ;  no  man  cometh  unto  the  Father 
but  by  me."    And  St.  John  writes,  "  Whoso-  Johnxiv.  6. 
ever   denieth    the    Son,    the    same  hath   not  i  John  u.  23. 
the  Father."     And  again,    "  Whosoever  transgresseth 
and    abideth    not    in     the    doctrine   of   Christ,    hath 
not  God :    he  that  abideth  in  the  doctrine  of  Christ, 
he    hath    both    the    Father   and   the   Son."  2  John  9. 
Now    Scripture  has    proved   to    us   the   co- 
essential   Godhead  of  the  Son  with  the  Father:  and, 
if    once   the   Holy  Spirit  convince  you  of  this,   you 
will  be  the  first  to  ask,  what  can  denial  of  the  Son  be, 
if  to  deny  his  Godhead  be  not  this  negation  ?     With 
your  keen  sense  of  honor,  you  will  be  the  first  to  ac- 
knowledge that  such  denial  destroys  the  glory  of  his 
Person  ;  tears  the  crown  from  his  brow ;  empties  the 
atonement  of  its  virtue  ;    and,  however  undesignedly, 
charges   the  church  of  Christ  with   idolatry,  and  the 
word   of   God  with  equivocation  and   untruthfulness. 
For  he  who  denies  the  Deity  of  our  Lord  "  believeth 
not  the  record  that  God  hath  given  of  his  1Johnv  10 
Son."     There  are  indeed  many,  who  profess- 
edly believing  the  Divinity  of  the  Son  of  God,  by  their 
works   deny  him :    theirs,  perhaps,  is   an    aggravated 
guilt :  —  but   those  who  professedly  disbelieve  his  di- 
vinity,  seeing  that  such   unbelief   extracts  all  saving 
efficacy  from   his  work,  are  rejecting   the  only  name 
under   heaven   given    among   men   whereby  Acte  ir.  12. 
we  must  be  saved. 

Farther  do  you  say,  God  is  love,  and  will  not  visit 
with  eternal  condemnation  the  creatures  of  his  hand  ? 
My  friends,  you  are  making  to  yourselves  a  God  of 
your  own  imagination,  a  God  of  mercy  and  compas- 
sion only,  but  without  holy  jealousy  and  righteousness. 


194  THE  BOCK  OF  AGES. 

Such  an  one  is  not  the  God  of  creation,  or  of  provi- 
dence, or  of  the  Bible.  He  is  not  the  God  of  creation, 
for  even  there,  amid  the  abounding  evidence  of  his 
goodness,  there  are  things  which  tell  of  his  severity  ; 
there  is  not  only  the  sunshine,  and  the  summer,  and  the 
dew,  and  the  calm,  —  but  also  the  terrible  darkness, 
and  the  wintry  blast,  and  the  storm,  and  the  volcano. 
Such  an  one  is  not  the  God  of  permissive  providence  : 
for  there  is  not  only  the  happy  home,  and  prattling 
childhood,  and  the  mart  of  peaceful  merchandise,  and 
the  honorable  senate,  —  but  also  the  chamber  of  suf- 
fering, and  the  creeping  infirmities  of  age,  and  the  wail 
of  oppression,  and  the  battle-field  strewn  with  corpses. 
Nor  is  such  an  one  the  God  of  the  Bible  :  God  is  love 
indeed  —  but  love  embraces  all  his  attributes,  not  mercy 
only,  but  righteousness  likewise  :  "for  love  is  strong  as 
Song  viii.  6.  death,  jealousy  is  hard  as  the  grave,  the  coals 

See  margin.      tnereof  are    coajs    of  fire    whiCh    hath    a    HlOSt 

vehement  flame."  Oh,  surely  not  in  vain  was  the  cry 
Mat.  iii.  7.  °f  tne  G°sPel  herald,  "  Flee  from  the  wrath 

to  come."  Not  in  vain  the  warning  of  Jesus 
Christ,  "  If  ye  believe  not  that  I  am  He,  ye  shall  die 
John  viii.  24.  m  vour  sins."  Not  in  vain  the  awakening 

question  of  St.  Peter,  "  What  shall  the  end  be 
i  Pet.  iv.  17.  Of  them  that  obey  not  the  Gospel  of  God  ?  " 

It  is  so  often  asserted  that  the  inflexible  righteous- 
ness manifested  under  the  old  dispensation  as  in  the 
deluge,  in  the  destruction  of  the  cities  of  the  plain,  in 
the  plagues  on  Egypt,  or  in  the  chastisements  on  Israel, 

has  been  modified  by  the  "  milder  genius 
see  Luke  xvii.  of  the  Gospel "  —  though  they  who  make 
Rom.'ix.  17.  the  assertion  forget  that  these  cases  are  ad- 

1  Cor.  x.  6-11.    T  i  i       •      .*      \T         m 

duced  as  examples  in  the  JN  ew  1  estament,  — 


THE   ROCK   OF   AGES.  195 

that  I  bring  before  you  in  the  note  below  *  some  por- 
tion of  the  witness  of  the  New  Testament  to  the  im- 
mutable justice  of  God.  I  fully  grant  you  that  now 

*  Testimony  under  the  new  covenant  to  the  righteous  severity  of  God. 
Mat.  iii.  7-12,  John  Baptist  warns  to  flee  from  the  wrath  to  come. 

—  v.  26-29,    Jesus  speaks  of  the  eternal  prison,  and  of  the  unholy 

being   cast  into  hell. 

—  vii.  13,  of  the  broad  way  leading  to  destruction ;  and  ver.  23,  of  the 

hour  when  He  will  say,  Depart  from  me. 

[These  last  are  taken  from  the  sermon  on  the  mount,  in  which 
the  Fatherly  character  of  God  shines  as  a  golden  thread  in- 
terwoven throughout.] 

—  viii.  12,  the  children  of  the  kingdom  cast  out  into  outer  darkness. 

—  x.   15,  more  tolerable  for  Sodom  in  the  day  of  judgment;  and  ver. 

28,  Fear  him  who  is  able  to  destroy  both  body  and  soul  in  hell. 
[This  last  in  closest  connection  with  filial  trust  towards  God.] 

—  xi.   20-24,  the  woes  on  Chorazin. 

—  xii.  32,  the  unpardonable  sin. 

—  xiii.  41,  42,  49,  50,  the  judgment  of  the  wicked. 

—  xviii.  6-9,  the  end  of  those  who  cause  offences. 

—  xxi.  44,  the  stone  falling  on  the  disobedient. 

—  xxii.  13,  the  guest  expelled  into  outer  darkness. 

—  xxiii.  the  woes  on  the  Pharisees. 

—  xxiv.  the  foretold  destruction  of  Jerusalem,  typical  of  the  last  judg- 

ment. 

—  xxv.  12,  the  foolish  virgins  disowned ;  ver.  30,  the  unprofitable  ser- 

vant cast  out;  ver.  41,  the  sentence  upon  those  on  the  left 
hand  —  "  Depart  from  me,  ye  cursed,  into  everlasting  fire,  pre- 
pared for  the  devil  and  his  angels." 

Mark  xvi.  16,  after  the  resurrection,  the  same  inflexible  law  —  "  He  that 
believeth  and  is  baptized  shall  be  saved,  but  he  that  believeth 
not  shall  be  damned." 

Luke  xii.  46,  the  unfaithful  servant's  end. 

—  xiii.  28,  a  scene  of  future  remorse  sketched,  which  the  prescient 

Christ  only  could  sketch. 

—  xvi.  22,  23,  "  the  rich  man  also  died  and  was  buried,  and  in  hell  he 

lift  up  his  eyes  being  in  torments." 

—  xvii.  26-30,  the  deluge  and  the  destruction  of  Sodom,  types  of  the 

end  of  the  wicked  at  the  second  Advent. 

John  iii.  18,  the  unbeliever  condemned  already;  and  ver.  36,  the  wrath 
of  God  abideth  on  him. 

—  v.  29,  the  resurrection  of  damnation. 

—  viii.  24,  ye  shall  die  in  your  sins. 


196  THE   BOCK   OF   AGES. 

God  is  withholding  his  judgments,  it  is  the  day  of  grace, 
it  is  the  time  of  love,  the  goodness  of  God  leadeth  us 
to  repentance :  but  the  season  is  limited,  and  when  once 
Lukexiii  25  *ke  master  of  the  house  has  risen  up  and 
has  shut  to  the  door,  then  the  last  hour 

Acts  iii.  23,  the  disobedient  soul  destroyed. 

—  v.  1-11,  the  judgment  on  Ananias  and  Sapphira. 

—  xiii.  40-41,  see  the  peroration  of  St.  Paul's  sermon  at  Antioch: 

—  xxviii.  25-27,  and  of  his  address  to  the  Jews. 

Rom.  i.  18,  the  wrath  of  God  revealed  against  all  ungodliness. 

—  ii.  4-11,  wrath  treasured  up  against  the  day  of  wrath;  — 

indignation  and  wrath,  tribulation  and   anguish,  rendered   to 
every  evil-doer. 

—  vi.    23,  the  wages  of  sin  is  death. 

—  xii.  19,  vengeance  is  mine:    I  will  repay,  saith  the  Lord. 

1  Cor.  iii.  17,  if  any  man,  &c.  him  shall  God  destroy. 

—  vi.  9,  the  unrighteous  shall  not  inherit  the  kingdom  of  God. 

—  xvi.  22,  if  any  man  love  not  the  Lord  Jesus  Christ,  let  him  be 

Anathema  Maranatha. 

2  Cor.  ii.  16,  to  them  that  perish  we  are  the  savour  of  death  unto  death. 

—  iv.   3,  the  Gospel  hid  in  them  that  are  lost. 

Gal.    i.  8,  the  solemn  anathema  on  those  who  pervert  the  Gospel. 

—  vi.  8,  he  that  soweth  to  his  flesh  ....  reaping  corruption. 
Eph.    ii.   3,  we  were  children  of  wrath. 

Phil.  iii.  18,  19, 1  tell  you,  even  weeping,  that  they  are  the  enemies  of 
the  cross  of  Christ,  whose  end  is  destruction. 

2  Thess.  i.  7-9,  the  Lord  Jesus  shall  be  revealed  from  heaven  in  flaming 
fire,  taking  vengeance  on  them  that  know  not  God,  and  that 
obey  not  the  Gospel  of  our  Lord  Jesus  Christ;  who  shall  be 
punished  with  an  everlasting  destruction  .... 

—  ii.  12,  that  they  all  might  be  damned  which  believed  not  the 

truth,  &c. 
Heb.    ii.   3,  how  shall  we  escape  if  we  neglect  so  great  salvation? 

—  x.    27-31,   a  certain  fearful  looking  for  of  judgment  and  fiery 

indignation  which  shall  devour  the  adversaries 

It  is  a  fearful  thing  to  fall  into  the  hands  of  the  living  God. 

—  xii.  29,  for  our  God  is  a  consuming  fire. 

James  ii.  10,  whosoever  shall   keep   the  whole  law  and  yet  offend  in 

one  point,  he  is  guilty  of  all. 
1  Pet.  ii.  8,  [Jesus  Christ]  a  stone  of  stumbling  and  a  rock  of  offence, 

even  to  them  which  stumble  at  the  word,  being  disobedient, 

whereunto  also  they  were  appointed. 


THE   ROCK   OF   AGES.  197 

of  pardoning  mercy  will  have  passed   away,  and  He 
whose  name  is  love  declares,  "  Then  shall  ye  call  upon 
me  but  I  will  not  answer,  ye  shall  seek  me  prov  . 
early  but  ye  shall  not  find  me."    But  if  Jesus 
wept,  when  foretelling   the   judgments  on  Jerusalem, 
well  may  the  heart  of  a  poor  pardoned  sinner  bleed,  to 
gather  such  cumulative  proof  of  his  holy  indignation. 
So  terrible  is  the  evidence  that,  like  Moses  at  Heb  xii  21 
Sinai,  "  I  exceedingly  fear  and  quake."     If  it 
were  only  one  isolated  passage,  you  might  urge  it  was 
figurative  language  :   but  here  it  is  written  in  history, 
prophecy,   sermon,  epistle,  vision,  —  all  alike  proving 
that  our  God  is  a  consuming  fire,  and  that  of  the  ene- 
mies of  the  cross  the  end  is  destruction.     I  repeat,  you 
may  conceive  a  God  of  compassion  only,  and  fall  down 
and  worship  him,  but  such  an  one  is  not  the  righteous 

1  Pet.  iv.  17,  18,  what  shall  the  end  be  of  them  that  obey  not  the  Gospel 

of  God?  ....  where  shall  the  ungodly  and  the  sinner  ap- 
pear V 

2  Pet.  ii.  17,  to  whom  the  mist  of  darkness  is  reserved  for  ever. 

—  iii.  7,  the  day  of  judgment  and  perdition  of  ungodly  men. 
1  John  v.  19,  the  whole  world  lieth  in  wickedness. 

Jude  14,  15,  the  Lord  cometh    ...    to  execute  judgment. 
Rev.  vi.  16,  hide  us  from  the  face  of  him  that  sitteth  upon  the  throne, 
and  from  the  wrath  of  the  Lamb. 

—  xix.  3,  her  smoke  rose  up  for  ever  and  ever. 

—  xix.  15,  and  out  of  his  mouth  goeth  forth  a  sharp  sword,  that  with 

it  he  should  smite  the  nations :  and  he  shall  rule  them  with  a 
rod  of  iron,  and  he  treadeth  the  wine-press  of  the  fierceness 
and  wrath  of  Almighty  God. 

—  xx.  15,  and  whosoever  was  not  found  written  in  the  book  of  life  was 

cast  into  the  lake  of  fire. 

—  xxi.  8,  but  the  fearful,  and  unbelieving,  and  the  abominable,  and 

murderers,  and  whoremongers,  and  idolaters,  and  all  liars,  shall 
have  their  part  in  the  lake  which  burneth  with  fire  and  brim- 
stone, which  is  the  second  death     .... 
xxii.  11,  he  that  is  unjust  let  him  be  unjust  still,  and  he  that  is  filthy 

—  let  him  be  filthy  still ! 


198  THE   ROCK   OF   AGES. 

Judge  of  all  the  earth  :  and  you  may  beautify  the 
name  of  the  Father  whom  you  adore  with  every  trait 
of  benevolence,  and  tenderness,  and  grace,  but  it  is  not 
the  name  of  the  one  living  and  true  God,  for  that  is 
the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost. 

God  forbid  that  I  should  write  with  anything  of  bit- 
terness or  pride.  I  feel  far  too  deeply  for  that.  You 
will  not  accuse  me  of  it.  Shipwrecked  in  one  common 
fall  with  us,  you  have  adopted  principles  of  your  own, 
and  staked  your  immortality  of  weal  or  woe  upon  them. 
We  have  embarked  upon  that  we  know  to  be  the  only 
true  life-boat :  and  with  all  the  importunity  of  affection, 
those  kindlings  of  common  humanity  which  bind  us 
together,  we  cry  to  you  —  "  friends,  that  raft  of  your 
own  construction  cannot  survive  the  tempest.  Come 
with  us.  Yet  there  is  room.  Yet  there  is  time.  Our 
life-boat  cannot  sink.  Our  pilot  knows  the  port." 

Let  us  recur  to  our  position  before  God,  as  sketched 
from  Scripture  in  the  opening  of  this  treatise.  The 
Bible  represented  us  as  guilty,  strengthless,  and  in 
darkness.  Whatever  moral  excellencies  may  adorn  us 
in  the  sight  of  man  ;  philanthropy,  generosity,  tender- 
ness, integrity  ;  —  still  the  penetrating  law,  the  law  of 
perfect  love,  reveals  innumerable  violations  of  our 
nearest  and  noblest  duties.  We  are  sinners :  and  as 
sinners,  exposed  to  all  this  righteous  wrath  in  the  day 
of  wrath. 

Once  realize  this,  and  our  false  peace  is  broken  up 
for  ever.  Our  earthly  gayety  is  gone.  Life,  without 
our  Father's  smile,  is  not  worth  the  living.  It  is  to 
flit  through  a  mazy  labyrinth  of  pain  and  pleasure,  to 
foster  affections  which  must  wither  to  their  roots,  and 


THE  ROCK  OF  AGES.  199 

to  cherish  hopes  which  must  expire  one  by  one.     The 
irrepressible  question  rises  ajgain  to  our  lips,  What  must 
I  do  to  be  saved  ?  Where  shall  we  find  a  hiding-place  ? 
"  The  name  of  the  Lord  is  a  strong  tower,  Prov  xviii 
the  righteous  runneth  into  it  and  is  safe."  10- 
What  is  his  name?  —  the  same  that  Moses  heard  in 
the  clift  of  the  rock  — "  The  LORD,  The  LORD  God, 
merciful  and  gracious,  long-suffering,  and  abundant  in 
goodness  and  truth,  keeping  mercy  for  thousands,  for- 
giving iniquity,  transgression,  and  sin,  and  that  will  by 
no  means  clear  the  guilty,  visiting  the  iniquity  of  the 
fathers   upon   the   children,   and   upon   the   children's 
children,  unto  the  third  and  unto  the  fourth  Ex  XX3dv  6 
generation."  7 

How  then  can  He  clear  us,  the  guilty  ?  For  "  we 
are  all  as  an  unclean  thing,  and  all  our  righteousnesses 
are  as  filthy  rags ;  and  we  all  do  fade  as  a  leaf;  and 
our  iniquities,  like  the  wind,  have  taken  us 

^  ^  Isai.  Ixiv.  6. 

away. 

May  the  Lord  of  his  sovereign  mercy  impress  his 
own  reply  on  my  heart  and  on  yours,  by  the  power  of 
the  Holy  Ghost :  — 

Now  we  know,  that  what  things  soever  the  law  saith,  it  saith  to  them 
who  are  under  the  law;  that  every  mouth  maybe  stopped,  and  all  the 
world  become  guilty  before  God.  Therefore  by  the  deeds  of  the  law 
there  shall  be  no  flesh  justified  in  his  sight ;  for  by  the  law  is  the  knowl- 
edge of  sin. 

But  now  the  righteousness  of  God  without  the  law  is  manifested,  being 
witnessed  by  the  law  and  the  prophets ;  even  the  righteousness  of  God, 
which  is  by  faith  of  Jesus  Christ,  unto  all  and  upon  all  them  that  believe : 
for  there  is  no  difference ; 

For  all  have  sinned,  and  come  short  of  the  glory  of  God;  being  justified 
freely  by  his  grace,  through  the  redemption  that  is  in  Christ  Jesus : 

Whom  God  hath  set  forth  to  be  a  propitiation  through  faith  in  his  blood, 


200  THE   BOCK   OF   AGES. 

to  declare  his  righteousness  for  the  remission  of  sins  that  are  past,  through 
the  forbearance  of  God;  to  declare,  I  say,  at  this  time,  his  righteousness: 
that  He  might  be  just,  and  the  justifier  of  him  which  believeth  in  Jesus. 
—  Rom.  iii.  19-26. 


How  blessed,  how  divine  a  salvation  !  Another  has 
offered  an  atoning  sacrifice  for  our  sins ;  another  im- 
parts his  righteousness  to  all  who  believe.  The  claims 
of  the  law  are  satisfied ;  for  a  Victim  of  infinite  worth 
has  satisfied  them.  Emmanuel,  God  with  us,  is  surety 
Rom.  v.  6.  f°r  us-  Christ  died  for  the  ungodly,  the  Just 

1  Pet.  m.  is.  for  the  unjust,  that  He  might  bring  us  to  God. 
Lev  xvii  11    ^  *s  ^ie  blood  which  maketh  an  atonement 
Heb  x  4       ^or  t^ie  sou^ :   not  tne  blood  of  bulls  and  of 

goats,  but  the  blood  of  Jesus  Christ,  his  Son, 

cleanseth  us  from  all  sin.     And  now  God  in 

Christ  reconciles  the  world  unto  himself;  not  imputing 

their  trespasses  unto  them.     And  we  are  ambassadors 

for  Christ,  as  though  God  did  beseech  you  by  us,  we 

pray  you  in  Christ's  stead  be  ye  reconciled  to  God  ;  for 

He  hath  made  him  who  knew  no  sin  to  be  sin  for  us, 

that  we  might  be  made  the  righteousness  of 

2  Cor.  v.  19-      ~     ,     .        ,  .*>  ^  i         mi 

21.  (jrod  in   him.      U   unexampled    love!       Ihe 

Father  sent  the  Son  to  be  the  Saviour  of  the 
'  world.     God  the  Father  loving  us  with  ever- 
lasting love  :     God  the  Son  incarnate,  crucified,  risen, 
glorified,  interceding  :    Here  "  Mercy  and  truth  have 
met  together,  righteousness  and  peace  have 

Ps.  Ixxxv.  10.  ,.         ,    &       i       \i         » 

kissed  each  other. 

But  once  more :    "  Jesus  says,  No   one  can  come 
unto  me  except  the  Father  which  hath  sent 

John  vi.  44.  -.  i  •        ))         A       i  •  ,•  -VT 

me  draw  him.  And  yet  again  :  "•  JN  o  one 
cometh  unto  the  Father  but  by  me."  It  is  a  circle  of 
light  and  love.  We  go  round  about  it.  How  are  we 


THE   ROCK   OF   AGES.  201 

to  enter  it  ?    Jesus  answers,  "  When  the  Comforter  is 
come,  whom  I  will  send  unto  you  from  the 
Father,  He  shall  testify  of  me.  .  .  He  will  John  xv' 2( 
guide  you  unto  all  truth.  .  .  He  shall  receive 
of  mine  and  shall  shew  it  unto  you."      Here     XV1-13'14 
is  the  power  of  entrance.     That  which  is  born  of  the 
Spirit  is  spirit. 

O  blessed  new-born  soul !  washed  in  the  blood  of 
Christ,  clothed  in  his  spotless  goodness,  drawn  by  his 
quickening  Spirit,  it  is  brought  to  the  footstool  of  the 
throne  of  paternal  love.  It  lives.  It  loves.  All  the 
affections  gush  forth  from  a  well  of  water  springing  up 
into  everlasting  life.  The  Trinity  in  Unity  is  no  longer 
an  abstract  doctrine  alone,  but  it  interpenetrates  our 
spiritual  being.  The  Father  and  the  Son  have  come 
unto  us,  and  in  the  communion  of  the  Spirit  gee  John  xiy 
make  their  abode  with  us  :  and  thus  dwelling <e3- 
in  love  we  dwell  in  God,  for  GOD  is  LOVE. 

(5)  God  is  love.  Many,  from  these  words  alone, 
have  argued  the  necessity  of  a  coeternal  and  a  coequal 
plurality  in  unity,  as  a  deduction  from  that  absolute 
perfection  of  the  Divine  nature  which  requires  every 
possible  excellence  :  coeternal ;  —  for  love  implies,  at 
least,  that  there  be  One  who  loves,  and  One  who  being 
loved  reciprocates  that  love ;  and,  therefore,  if  the  Son 
were  not  from  everlasting  (as  the  Father  himself),  the 
first  and  the  last,  the  beginning  and  the  ending ;  then 
before  the  creation  of  our  world,  or  of  any  worlds, 
through  the  receding  cycles  of  a  past  eternity,  they 
have  contended  that  "  the  Divine  mind  would  have 
stood  in  an  immense  solitariness,"  without  reciprocity 
of  affection,  and  without  communion  of  intellectual 


202  THE   ROCK   OF   AGES. 

enjoyment:    and  coequal;  —  for  love  in  its  perfection 
requires  similarity  and  indeed  equality  of  nature,  (as 
God  records  of  Adam  in  Paradise,  there  was 
not  found  an  help  meet  for  him,)  and,  there- 
fore, whatever  you  take  away  from  either  the  one  who 
loves  or  the  one  who  is  loved,  however  you  disparage 
either  in  comparison  of  the  other,  you  so  far  destroy 
the  propriety  and  completeness  of  the  definition  "  Crod 
is  Love"  * 

*  See  Alford's  sermons  on  Divine  Love:  and  P.  Smith's  Testimony. 
Appendix  III:  from  which  some  of  the  clauses  in  above  paragraph  are 
taken. 

The  following  beautiful  extracts  from  a  German  treatise,  by  Sartorius, 
have  been  translated  and  sent  me  by  a  friend. 

"  That  which  is  asserted  in  theological  compendiums  with  abstract  and 
often  negative  precision  of  the  Being  and  attributes  of  God,  is  gathered 
together  in  a  living,  comprehensive,  and  fertile  idea  in  that  great  dictum 
of  the  apostle,  GOD  is  LOVE.  This  saying  of  the  Holy  Spirit  comes  from 
the  depths  ?f  the  Godhead.  It  is  the  Divine  axiom  beyond  which  we 
cannot  fathom,  and  from  which  all  flows ;  the  first  principle  of  our  science, 
as  well  as  the  basis  of  our  life.  The  first  article  of  our  creed  expresses 
this:  God  the  Father  is  equal  to  God  in  love." 

[He  then  contrasts  the  true  opposites  I  and  thou,  with  the  false  opposites 
of  some  modern  philosophy,  /  and  not  /.] 

"Love  presupposes  consciousness  —  personality:  in  the  true  sense  we 
cannot  love  a  thing;  only  persons  can  love  or  truly  be  loved.  In  the 
higher  Divine  sense,  love  is  the  unity  or  union  of  two  distinct  personali- 
ties. And  this  in  the  highest  sense  the  Triune  God  is,  the  Father,  the 

Son,  and  the  Holy  Spirit  of  Love '  God  is  love : '  —  whatever 

we  may  say  of  God's  spiritual,  infinite,  eternal  Being,  of  his  all-might  and 
all- wisdom ;  of  his  holiness,  justice,  and  truth ;  of  his  glory  and  blessed- 
ness; is  it  not  all  gathered  up  in  the  idea  of  absolute  love?  How  little  is 
said  in  asserting  that  God  is  a  Spirit,  if  his  mere  negative  immateriality 
and  invisibility  are  meant:  or  when  thinking  and  willing  are  ascribed  to 
him,  without  any  character  to  determine  the  quality  of  this  thinking  and 
willing.  Love  is  spirit,  is  light,  and  life;  is  conscious,  personal  life,  not 
merely  subjectively  absorbed  in  itself,  but  expanding,  and  manifesting, 
and  objectively  communicating  itself;  filling  all  with  itself,  and  gathering 
all  unto  itself.  Infinite  and  eternal  are  mere  negative  abstractions,  if  they 
are  not  contemplated  as  filled  with  love,  whose  nature  it  is  to  have  no 
limits,  and  '  never  to  fail.' 


THE   ROCK    OF   AGES.  203 

But  leaving  this  most  profound  mystery  and  taking 
with  you  those  living  truths  which  are  necessary  to  our 
salvation,  I  pray  you  now  to  return  to  the  study  of  the 
sacred  volume.  You  will  look  vainly  for  any  formal 
creed  ;  but  what  is  infinitely  more  valuable  to  the 
earnest  student  and  the  docile  believer,  you  will  find 
the  threefold  and  yet  united  work  of  the  ever  blessed 
God,  —  Father,  Son,  and  Spirit,  —  on  our  behalf. 

If  we  ask,  Whence  came  I,  and  to  whom  do  I  be- 
long ?  the  Bible  answers  we  are  the  creatures  of  God 
the  Father,  of  whom  are  all  things  ;  of  God  the  Son, 
by  whom  all  things  were  made  ;  of  God  the  Spirit,  who 
gave  us  life :  of  these  Three  who  are  One  in  essence, 
and  who  in  unity  of  counsel  determined,  "  Let 

i  .  .  „  Gen.  i.  26. 

us  make  man  in  our  image. 

If,  feeling  our  low  and  lost  estate,  we  cry  What  must 
I  do  to  be  saved  ?  Jesus  answers,  "  Ye  must  be  born 
again.  That  which  is  born  of  the  Spirit  is  spirit.  — 
For  God  so  loved  the  world  that  He  gave  his  only- 
begotten  Son,  that  whosoever  believeth  on  Johniii  $_ 
him  should  not  perish,  but  have  eternal  life."  16< 

If  now  craving  that  new  birth  we  begin  to  long  for 
that  Spirit  with  indescribable  desire,  our  Lord  assures 


"  Holiness,  what  is  it  but  holy  love,  which  only  wills  the  holy  and  the 
good,  (the  Godlike,)  and  abhors  the  evil,  (ungodly,)  because  it  brings 
ruin  ?  And  righteousness,  what  is  it  but  the  order,  the  law  of  love,  and 
its  execution  ?  God  is  love,  not  only  as  Creator  and  Preserver  of  the 
world,  but  in  himself,  from  eternity,  eternal  love  in  person,  and  surely  in 
more  than  One  Person  ;  for  love  consists  in  the  unity  of  [at  least]  two 
persons.  The  subject  of  love  is  not  conceivable  without  the  object,  nor 
personal  love  without  a  personal  object  ;  without  which  it  would  be  but 
self-seeking.  The  /  must  have  a  Thou;  the  eternal  /  an  eternal  Thou; 
eternal  love  an  eternal  object." 

I  give  the  above  fragments  for  their  intrinsic  worth,  without  pledging 
myself  to  all  the  sentiments  of  an  essay  which  I  have  not  read. 


204  THE   ROCK   OP   AGES. 

us,  "I  will  pray  the  Father ;  and  He  shall  give  you 
another  Comforter,  that  He  may  abide  with 

Johnxiv.  16.  J 

you  for  ever. 

If  we  ask  how  this,  so  great  a  salvation,  was  accom- 
plished, the  apostle  replies,  "  Christ,  through  the  Eter- 
nal Spirit,  offered  himself,  without  spot,  to  God ; "  and 
thus  "  his  blood  purges  our  conscience  from 
dead  works  to  serve  the  living  and  true  God." 
If  we  draw  nigh  to  that  great  High  Priest,  crying, 
Lord,  save  me  or  I  perish !  He  answers,  "  The  Spirit 
of  the  Lord  God  is  upon  me,  because  the  Lord  hath 
anointed  me  to  preach  good  tidings  unto  the  weak. 
He  hath  sent  me  to  bind  up  the  broken-hearted  ;  to 
proclaim  liberty  to  the  captives,  and  the  opening  of  the 
prison  to  them  that  are  bound,  to  proclaim 
the  acceptable  year  of  the  Lord." 
If  we  turn  to  the  pages  of  the  gospel  histories,  and 
humbly  ask  for  some  manifestation  of  this  stupendous 
mystery,  we  read  —  "  Jesus  being  baptized  and  praying, 
the  heaven  was  opened,  and  the  Holy  Ghost  descended 
in  a  bodily  shape  like  a  dove  upon  him,  and  a  voice 
came  from  heaven  which  said,  Thou  art  my 
beloved  Son :  in  thee  I  am  well  pleased." 
If,  as  we  ponder  the  threefold  benediction  pronounced 
on  the  worshipping  Israelites,  — "  The  Lord  bless  thee 
and  keep  thee  :  the  Lord  make  his  face  shine  upon  thee, 
and  be  gracious  unto  thee :  the  Lord  lift  up  his  counte- 
Numbersvi    nance  uPon  thee,  and  give  thee  peace:"  — 
and  observe  how  this  threefold  blessing  mys- 
teriously coalesced   in   one  covenant   name,  for  it   is 
added,  "  They  shall  put  my  name  upon  them,  and  I 
will  bless  them:"  if,  pondering  these  things,  we  cry, 
Bless  me,  even  me  also,  O  my  Father !  we  shall  hear  a 


THE   BOCK   OP   AGES.  205 

still  small  voice  saying  to  us,  The  blessings  of  that 
name  into  which  you  were  baptized  be  yours  in  deed 
and  in  truth,  and  in  the  power  of  spiritual  life,  "  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost." 

If,  emboldened,  we  would  now  interpret  this  more 
plainly,  the  doctrine  drops  as  the  rain,  and  distils  as  the 
dew,  in  the  benediction  of  the  new  covenant.  "  The 
grace  of  the  Lord  Jesus  Christ,  and  the  love  of  God, 
and  the  communion  of  the  Holy  Spirit  be  2cor.xiu.i4. 
with  you.  Amen." 

We  betake  ourselves  to  prayer ;  how  easy  the  new 
and  living  way  :    "  Through  Jesus  we  have 
access  by  one  Spirit  unto  the  Father."     And 
while  kneeling  at  the  throne  of  grace  how  deep  the  fel- 
lowship :    "  The  Spirit  beareth  witness  with  our  spirit 
that  we  are  the  children  of  God,  and  if  children  then 
heirs  ;    heirs    of  God,    and  joint-heirs   with  j^  viij  16 
Christ."  17-  ' 

Now  we  see  that  all  things  are  ours,  who  are  "  elect 
according  to  the  foreknowledge  of  God  the  Father, 
through   sanctification   of  the   Spirit,  unto   obedience 
and  sprinkling  of  the  blood  of  Jesus  Christ;"  lpet  .  2 
for  what,  in  the  confidence  of  faith  we  ask, 
shall  separate  us  from  the  love  of  "  God,  who  hath 
from   the   beginning  chosen  us   to  salvation   through 
sanctification   of  the    Spirit  and   belief  of  the   truth, 

to  the  obtaining  of  the  glory  of  our  2Thess  ii 

Lord  Jesus  Christ  ?  " 

This  assurance  of  faith  is  no  idle  self-confidence,  for 
we  hear  the  apostle's  earnest  entreaty :  "  But  ye,  be- 
loved, building  up  yourselves  on  your  most  holy  faith, 
praying  in  the  Holy  Ghost,  keep  yourselves  in  the 


206  THE   ROCK   OF   AGES. 

jude20  21     l°ve  °*   God,   looking  for  the  mercy  of  our 

Lord  Jesus  Christ  unto  eternal  life." 
And  is  now  the  need  of  our  soul  irrepressible  for 
suitable  language  in  which  to  express  the  adoring  grati- 
tude of  our  hearts,  let  us  fall  low  on  our  faces  with  the 
veiled  seraphim,  and  cry,  "  Holy,  Holy,  Holy,  Lord 
isai  vi  2  3    ^°d  °f  h°sts  :  the  whole  earth  is  full  of  thy 
glory.     Glory  to  thee,  O  Lord  Most  High." 
Yes,  the  pure  white  light  which  fills  the  firmament  of 
heaven,  and  imbues  the  clouds  with  brightness,  and 
paints  the  inimitable  beauty  of  every  color  which  de- 
lights us,  is  only  a  faint  emblem  of  that  glorious  name, 
—  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost,  —  which  alone  can  penetrate  the  depths  of 
the  human  heart ;  which  alone  irradiates  the  mysteries 
of  time   and   the  darkness   of  the   shadow  of  death  ; 
and  which  has  spanned  the   throne  of  the 
Eternal  with  the  emerald  rainbow  of  ever- 

Rev.  iv.  3.         ,      . . 

lasting  peace. 

And  here  I  must  close.  At  the  beginning  of  this 
essay  I  ventured  to  allude  to  past  personal  conflicts. 
My  faith  was  sorely  tried ;  and  I  often  thought,  as 
many  others  have  done,  that  Satan  exhausted  his  quiver 
on  my  battered  shield.  But  unutterably  painful  as 
those  days  of  struggle  were  to  me,  I  should  number 
them  among  the  most  golden  of  my  life,  if  they  taught 
me  to  remove  one  obstacle  from  the  path  of  those  who 
are  feeling  after  Jesus,  my  Saviour  and  my  God.  I 
was  at  times  constrained  to  cry  in  bitterness  of  soul, 
"  All  thy  billows  are  gone  over  me,"  though  an  unseen 
hand  kept  me  clinging  to  him  who  was  my  life,  like 
the  limpet  to  the  rock,  buffeted  by  every  wave  of  the 


THE   ROCK   OP   AGES.  207 

fretting  sea.  But  gladly  shall  I  have  suffered  the 
tempest,  if  God  may  enable  me  thereby  to  stretch  forth 
a  helping  hand  to  those  who  are  sinking  in  the  deep 
waters,  until  their  feet  are  planted  on  the  Rock  of  Ages. 
Then  shall  we  shortly  stand  together  in  his  presence, 
where  is  fulness  of  joy,  and  cast  our  crowns  before  him 
on  whose  head  are  many  crowns,  and  sing  the  everlast- 
ing song,  "  Unto  him  that  loved  us,  and  washed  us 
from  our  sins  in  his  own  blood,  and  hath  made  us  kings 
and  priests  unto  God  and  his  Father,  to  him  be  glory 
and  dominion  for  eyer  and  ever."  The  Lord,  of  his 
infinite  mercy,  grant  this  by  the  power  of  the  Holy 
Ghost,  for  Jesus  Christ's  sake.  Amen  and  Amen. 


THE     END. 


SCKIPTUEE  INDEX. 


To  have  tabulated  all  the  verses  quoted  in  the  Essay,  would  have  made 
this  Index  far  too  voluminous.  I  have  therefore  only  noted  those  passages 
more  particularly  discussed  or  illustrated.  These  however  will  I  hope, 
with  the  full  summary  of  the  argument  given  in  the  table  of  Contents, 
afford  a  sufficient  clue  to  the  rest. 


PAGE 
Genesis  i.  1 Elohim  created (note)  174 

—  —  26 Let  us  make 174,  203 

—  iii.  15 The  seed  of  the  woman 58,  125 

—  vi.   3 My  Spirit 166 

—  xxxii.  30 I  have  seen  God  face  to  face 79 

Exodus  xxxiii.  20. .  .Thou  canst  not  see  my  face 79 

—  xxxiv.  6,  7.  .The  name  of  the  Lord 199 

—  14. .  .Whose  name  is  Jealous 48 

Leviticus  xvii.  11. . .  .It  is  the  blood 200 

Numbers  vi.  23-27.  .The  Lord  bless  thee .' 204 

xi.  17 Take  of  the  Spirit 150 

Deut.  vi.  4,  5 Jehovah  our  Elohim 102,  (note)  175, 184,  186 

—  xxx.  20 He  is  thy  life, 183 

—  xxxiii.  27 The  Eternal  God  thy  refuge 180 

Judges  vi.  24 Jehovah -shalom 81 

2  Samuel  xxiii.  2 The  Spirit  of  the  Lord 167 

Nehemiah  ix.  5-7 51,  70 

—  27 Saviours  who  saved  them 136,  142 

Job  xxxiii.  12,  14 He  giveth  not  account. 187 

Psalm  ii.  2-12 59,  125 

—  xviii.  2 My  God  my  strength 184 

—  xlix.  7,  8, 15. .  .None  can  redeem,  &c 47 

—  xc.  1-6 Thou  hast  been  our  dwelling 46 

—  xcv.  6-9 Let  us  worship,  &c 162 

—  ex.  1-7...  ..  125 


210  SCRIPTURE    INDEX. 

PAGE 

Psalm  cxxxvi.  1-4. .  .Jehovah  alone  doeth  great  wonders 168 

—  cxxxix.  7,  8  . .  Go  from  thy  Spirit 157 

Isaiah  i.  2 1  have  nourished 40 

—  vi.  6 Mine  eyes  have  seen 80,99 

—  —  8 161,  (note)  174 

—  vii    14 59 

—  viii.  13,  14 A  stone  of  stumbling 99 

—  ix.  6 59,  125 

—  xi.  2-4 The  Spirit  of  Jehovah 125,  (note)  148 

—  xxv.  8 He  will  swallow  up  death 73 

—  xxxi.  1-6 Men  and  not  God 47 

—  xxxii.  2 A  man  shall  be  a  covert 75 

—  xl.  3 Prepare  ye  the  way  of  Jehovah 98 

_    _  12-14 Who  hath  directed  the  Spirit 158,  180 

—  xlii.  8 My  glory  will  I  not 50 

—  xlv.  15 A' God  that  hidest  thyself 38 

—  —    19 1  said  not  seek  me  in  vain 38 

_    _    21-25 43, 74,  99 

—  xlviii.  16 The  Lord  God  and  his  Spirit  sent  me 118 

—  li.  12-15 1  even  I,  &c 47 

—  liii.  1-12 60,  61,  125,  129 

—  liv.  6 Thy  Maker  is  thy  husband 76,  (note)  174 

—  Ivii.  15 The  high  and  lofty  One 185 

—  Ixi.  1 The  Spirit  of  the  Lord  on  me (note)  149,  204 

—  Ixiii.  10-14 They  vexed  his  Holy  Spirit 167 

Jeremiah  xvii.  5-8. . .  Cursed  be  the  man,  &c 50,  112 

—  xxiii.  6 The  Lord  our  righteousness 59,  74 

Ezekiel  i.  26-28 59,  81,  206 

—  xx.  11,  21....  My  statutes 40 

—  xxxvii.  9-14. Come,  0  breath 161 

Daniel  ix.  24-26 Messiah 59 

Hoseaxii.  3,  4 Power  with  God 79,  81 

Micah  v.  2 From  everlasting 53,  68,  180 

Haggai  ii.  7 The  desire  of  all  nations 59 

Zech.  iii.  9,  &  iv.  10.  .Seven  eyes (note)  149 

—  xii.  10 He  whom  they  pierced 99 

—  xiii.   7 My  fellow 125 

—  xiv.  9 One  Lord 102 

Malachi  iv.  2 The  sun  of  righteousness 59 

Matthew  iii.  3 Prepare  ye  the  way 98 

—  iv.  6 It  is  written 86 

—  —  10 Thou  shalt  worship 91 

—  v.  26,  29 (note)  195 

—  —  48 Be  perfect  even  as 138 

—  vii.  13,  23 (note)  195 

—  viii.  2 Lord,  if  thou  wilt 84 


SCRIPTURE    INDEX.  211 


PAGE 

Matthew  viii.  25 Lord  save  us 85 

—  ix.  18 Come  and  lay  thy  hand 84 

—  xi.  27 He  to  whom  the  Son 55,  135,  139 

—  xii.  32 Speaketh  against  the  Holy  Ghost 155 

—  xiv.  33 Of  a  truth  thou  art 84 

—  xv.  25 Lord  help  me 84 

—  xviii.  20 Where  two  or  three  ' 53 

—  —    26 And  worshipped  him 83 

—  xix.  16,  17 . .  .None  good  but  One 55,  127 

—  —    26 With  God  all  things  possible 138 

—  xx.  23 Not  mine  to  give  except 128 

—  xxi.  9 Hosanna  in  the  highest 86 

—   44 Whosoever  shall  fall 134 

—  xxii.  37,  39.. Thou  shalt  love 40 

—  xxviii.  19,  20. Go  ye  and  disciple (note)  54,  91, 148,  162,  181 

Mark  ix.  23 All  things  possible. 138 

—  xiii.  32 Neither  the  Son 126 

Luke  ii.  40-52 Childhood  of  Jesus 121,  126 

—  iii.  21,  22 The  heaven  was  opened,  &c 147,204 

—  x.  16 He  that  heareth  you 136,141 

John  i.  1-18 53,  56,  73, 106, 107,  142 

—  ii.  19 1  will  raise  it  up 129 

—  iii.  6-16 Ye  must  be  born  again 62,  129,  203 

36 He  that  believeth 192 

—  iv.  10 Thou  wouldst  have  asked 85 

—  v.  17-29 55,107,  126,142 

—  —  30 1  can  of  myself  do  nothing 124 

—  vi.   38 Not  my  own  will 53,  124,  128 

—  viii.  17 The  testimony  of  two 52 

—  —  38 Before  Abraham  was  I  am 53 

—  x.   14, 15 The  good  Shepherd 55,  76, 126 

—  —  17 No  one  taketh  it 129 

—  —  30 1  and  my  Father  are  One 140 

35 He  called  them  gods 137,142 

—  xii.  41 Saw  his  glory  and  spake 80,  99 

—  xiv.  1 Believe  in  God,  believe  in  me 62 

—  —  6 1  am  the  way 193,  201 

—  —  9 He  that  hath  seen  me 141 

10 My  Father  doeth  the  works 124 

10 The  Father  in  me 131 

—  —   12 Greater  works  than  these 136 

16 1  will  pray  the  Father 204 

21,  23 We  will  come,  &c 92 

28 My  Father  is  greater  than  1 124,  127 

—  xv.  9 So  have  I  loved  you 135,  139 

. 15 All  made  known  to  you 136, 142 


212  SCRIPTURE    INDEX. 


PAGE 

John  xvi.  13 He  the  Spirit 154 

—  xvii.  3 To  know  thee  and  Jesus  Christ 37,  92, 123,  140 

—  —    22 That  they  may  be  one 135,140 

-  —    24 Father,  I  will 126 

—  xix.  37 Him  whom  they  pierced 99 

—  xx.  28 ,  My  Lord,  and  my  God 108 

—  xxi.  17 Lord,  thou  knowest  all  things .....  55,  126,  181 

Acts  ii.   3 Cloven  tongues  of  fire 148 

—  —   24 Whom  God  raised  up 129 

-  v.  3,  9 Lie  to  the  Holy  Ghost 168 

—  vii.  55-60 Stephen's  martyrdom 86 

—  ix.  14,  21 All  that  call  on  thy  name 87 

34 Jesus  Christ  maketh  thee  whole 129 

-  x.  19,  20 The  Spirit  said,  Arise,  go (note)  168 

25,  26 Stand  up,  I  myself. 83 

36 Lord  of  all 70,  102 

—  —  38 Holy  Ghost  and  with  power (note)  165 

—  xiii.  2-4 The  Holy  Ghost  said,  separate 163 

—  xvi.  31 Believe  in  the  Lord  Jesus 65 

-  xvii.  27,  28 He  is  not  far 181 

-  xxi.  14 The  will  of  the  Lord 182 

-  xxviii.  25 Well  spake  the  Holy  Ghost 161,  167 

Romans  i.  7,  &c Grace  and  peace  from 94 

ii.  4-6 Wrath  in  the  day  of  wrath 41,  (note)  196 

iii.  19-26 199,  200 

—  viii.  16 The  Spirit  with  our  spirit 170,  205 

—  —  14-29 First-born  among  many  brethren 135,  140 

—  ix.  5 Who  is  over  all  God  blessed 108 

—  xiv.  10-12 ...  We  shall  all  stand 99 

—  xv.  16 Sanctified  by  the  Holy  Ghost 183 

—  —    30 The  love  of  the  Spirit 152 

xvi.  25,  26. .  .The  obedience  of  faith 192 

1  Corinthians  i.  2 All  that  call  upon  the  name  of  Jesus 87 

—  i.  2 Sanctified  in  Christ  Jesus 183 

—  ii.  1-3 Nothing  but  Jesus  Christ 63 

—  —  10 The  Spirit  searcheth 157 

—  —  12,  13 Comparing  spiritual  things 68,  172 

—  iii.  23 Christ  is  God's 131 

viii.  6 One  Lord 102,  130 

—  xi.  3 The  head  of  Christ  is  God 131 

—  xii.  11 All  these  worketh 151 

—  xiii.  12 Know  even  as  I  am  known 136,  141 

—  xv.  24-28. .  .Then  cometh  the  end 131 

2  Corinthians  iii.  17. .  .The  Lord  is  that  Spirit 169 

iii.  18 The  same  image 135,  139 

—  xiii.  14 The  grace  of  the  Lord  Jesus 95,  148,  205 


SCRIPTURE    INDEX.  213 

PAGE 

Galatians  i.  1 Paul,  an  apostle 93 

Ephesians  i.  1-7 63,  64 

—  i.  17-23 129,  144-145 

—  ii.  18 Through  him  access 205 

—  iii.  8,  19 Unsearchable  riches,  &c 55,  69 

—  —  19 All  the  fulness  of  God 137,  143 

—  iv.  5 One  Lord 102 

—  —  8 He  led  captivity  captive 129 

v.  5 The  kingdom  of  Christ  and  God ' 109 

—  —  25 Christ  gave  himself 129 

Philippians  ii.  9-11 . .  .In  the  name  of  Jesus 74,  88 

Colossians  i.  15 The  first-born  of  all  creation (note)  130 

i.  16-18 By  him  were  all 54,  56,  70,  131 

—  ii.  9 In  him  dwelleth 108,  143 

—  iii.  11 Christ  is  all  and  in  all 77, 131 

—  —  13 Christ  forgave  you 129 

1  Thess.  i.  1 The  church  in  God,  &c 94 

—  iii.  11 Now  God  himself. 87 

—  13 The  Lord  make  you 163 

2  Thess.  i.  7,  8 Taking  vengeance 71,  (note)  196 

—  ii.  13,  14 God  hath  chosen,  &c 205 

—  —  16, 17 Now  our  Lord  Jesus 87 

—  iii.  5 The  Lord  direct 163 

1  Timothy  ii.  5,  6 One  God  and  One  Mediator 123 

Titus  ii.  11-13 Appearing  of  our  great  God 73,  109 

Hebrews  i.  1-12 54,  103-104,  131 

—  iv.  13 Him  with  whom  we  have  to  do 181 

—  v.  9 The  Author  of  eternal  salvation 72 

—  ix.  14 The  eternal  Spirit 157,  204 

—  xii.  2 Author  and  finisher  of  the  faith 124 

James  iv.  12 One  lawgiver 185 

v.  20 Save  a  soul 136,  142 

1  Peter  i.  2 Elect  according  to 148,  205 

—  —  8,  9 Ye  rejoice  with  joy  unspeakable 77 

—  ii.  7,  8 A  stone  of  stumbling 98,99 

iv.  17 What  shall  the  end  be 194 

—  —  19 To  him  a  faithful  Creator 180 

2  Peter  i.  1 The  righteousness  of  our  God,  &c 109 

—  —  4 Partakers  of  a  divine  nature 135,  140 

—  —  11 The  everlasting  kingdom 131 

iii.  18 .Doxology  to  Christ 78,  89 

1  John  i.  3 Truly  our  fellowship 92 

—  iv.  8-16 God  is  love 201,  (note)  202 

—  v.  10 Believeth  not  the  record 193 

—  —  20 This  is  the  true  God 71,  110 

2  John  9 Whosoever  transgresseth 193 


214  SCRIPTURE    INDEX. 


PAGE 

Jude  1 Sanctified  by  God  the  Father 183 

—  20,  21 Ye  beloved,  building 205,  206 

Rev.  i.  4 Seven  spirits 149 

5,  6 Unto  him  that  loved  us 89 

8 1  am  the  Almighty 55 

—  8-18 The  first  and  the  last,  &c 53,  69,  175,  180 

—  ii.  23 1  am  He  who  searcheth 56,  70 

—  iii.  14 The  beginning  of  the  creation  of  God. . .  (note)  131 

21 Will  I  grant  to  sit 128,  136,  141 

—  iv.  6 Living  creatures   in  the  midst  of  the  throne 

(note)  164 

8 Holy,  Holy,  Holy 166 

—  v.  6 Seven  spirits 132,  (note)  149,  166 

g_14 The  worship  of  heaven 89,  90,  96 

—  xv.  4 Thou  only  art  holy 182 

—  xix.  16 King  of  kings  and  Lord  of  lords : .     70 

—  xxi.  22,  23 The  Lord  God  and  the  Lamb 96 

—  xxii.  1 A  pure  river 132 

8 1  fell  down  to  worship 83 


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